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THE
BISCOURSES AND SAYINGS
OF

CONFUCIUS.

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THE

DISCOURSES AND SAYINGS

OF

CONFUCIUS.

=
A NEW SPECIAL TRANSLATION, ILLUSTRATED WITH QUOTATIONS
FROM GOETHE AND OTHER WRITERS.

BY

KU HUNG-MING,
MA., Edin.

Was glanzt, ist fur den Augenblick geboren.
Das Echte, bleibt der Nachwelt unverloren.
GOETHE.

 

SHANGHAIL:
KELLY AND WALSH, LIMITED,

AND AT
HONGKONG — YOKOHAMA — SINGAPORE.

1898

re

&
Fn Memory

of

H Dead Friend.
T. S. WD.
PREFACE.

.,
—- +> ———

_[T is now forty: years since Dr. Lecce began the
publication of the first instalment of his translation
of the ‘Chinese Classics.’ Any one ‘now, even
without any acquaintance. with the Chinese language,
who-will take. the trouble to turn over the pages of
Dr. LeGGe’s translation, cannot-help feeling how-unsatis-
factory the translation really is. -For Dr. Lecce, from
-his raw literary training when she .began ‘his -work, and
the utter want of critical insight and literary. perception
she showed to the -end, ‘was really nothing more than.a
-great-smologue, that is to say, -a- pundit with a- very
learned: ibut dead knowledge of. Chinese books. i But-in
justice to the memory of the-great sinologue who, we
regret to-hear, -has just recently -died, it must..be said
that notwithstanding the extremely hard and narrow
limits of his -mind, which was the result of temperament,
he: was, as far as his insight allowed him, thoroughly
‘conscientious in :his. work.
‘To-an earnest student -who can bring <shis own
philosophical and‘literary acumen to study into those
ponderous volumes known as Dr.- Lecce’s translation

of the ‘‘Chinese Classics,” no doubt some insight :into
Vili PREFACE.

the moral culture, or what is called the civilisation of the
Chinese people, will reveal itself. But to the generality
of the English reading people we cannot but think the
intellectual and moral outfit of the Chinaman as
presented by Dr. Lecce in his translation of the Chinese
books, must appear as strange and grotesque as to an
ordinary Englishman’s eyes, unaccustomed to it, the
Chinaman’s costume and outward appearance.

The attempt is therefore here made to render this
little book, which, of all books written in the Chinese
language, we believe, is ie book which gives to the
Chinaman his intellectual and moral outfit, accessible
to the general English reader. With this object in
view, we have tried to make Confucius and his disciples
speak in the same way as an educated Englishman
would speak had he to express the same thoughts which
the Chinese worthies had to express. In order further
to take away as much as possible the sense of strange-
ness and peculiarity for the English readers, we have,
whenever it is possible to do so, eliminated all Chinese
proper names. Lastly, with the hope of bringing home,
so to speak, the significance of the thought in the text,
we have added as notes quotations from well known
European authors, which, by calling up the train of

thought already familiar, may perhaps appeal to readers
acquainted with those authors.
PREFACE. 1X

We take the opportunity here of paying our
tribute of respect to the memory of an Englishman,
Sir CHALONER ALABASTER, who has at different periods
published masterful translations of many portions of
this book. When in Canton ten years ago, we urged
upon him to seriously undertake the translation of the
Chinese sacred books, with Dr. Lecce’s translations
of which we were both dissatisfied. But he was very
conscientious. He said that his knowledge of Chinese
books and literature was too limited; besides, that he
was not a ‘“‘literary man.” He in turn advised us to
undertake the work. Now, after ten years, just as
we finish this first attempt to follow his advice, the
melancholy news comes that he, to whom our little
work would have been of some interest, has passed
away from among living men.

We have said that this little book, which contains
the digested sayings and discourses of Confucius and
his disciples—presenting in a very small compass what
the late Mr. MatrHew ARNOLD would call a “criticism
of life,’—is the book which gives to the Chinaman his
intellectual and moral outfit. Of the nature and value
of that outfit we do not feel ourselves called upon here
to express an opinion. We will only here express
the hope that educated and thinking Englishmen who
x PREFACE.

‘

will take. the trouble to read..this translation of ours,
may, after reading it, be. led to reconsider their
hitherto foregone conceptions of the Chinese people,
and in so doing be enabled not only to modify their
preconceptions of the Chinese people, but also to
change the. attitude of their personal and national
relations with the Chinese. as individuals and as a

nation.

KU HUNG-MING,

Viceroy’s Yamen,
Wuchang,
Ist August 1898.
se

INDEX TO CHAPTERS.

 

Chapter. Page. Chapter. Page.

I aes ase 2e8 I XI ewe we wwe (84
II ius aa was 7 XII ase ase o. = oS
III was asi wwe «=A XIII ae eae os = 107
IV Ses ee oe 23 XIV eis wes ee = 18

VI bie aaa ee = 38 XVI ave eee eee 143
VII oes wee oe §=—48 XVII eae eee oo = 52
VIII ase nea o. 59 XVITT ase oe 163
IX ro aay oe —66 XIX oe ass we =: 169
x ae oes oe = 75 XX ees eee oe = 178

 
THE
DISCOURSES AND SAYINGS

OF

CONFUCIUS.

 

CHAPTER IL

1. Confucius remarked, “It is indeed a pleasure
to acquire knowledge and, as you go on acquiring, to
put into practice what you have acquired. A greater
pleasure still it is when friends of congenial minds come
from afar to seek you because of your attainments.
But he is truly a wise and good man who feels no
discomposure even when he is not noticed of men.”

2. A disciple of Confucius remarked, “A man who
is a good son and a good citizen will seldom be found
to be a man disposed to quarrel with those in authority
over him; and men who are not disposed to quarrel
with those in authority will never be found to disturb
the peace and order of the State.

‘A wise man devotes his attention to what is

essential in the foundation of life. When the founda-
2
2 THE DISCOURSES AND SAYINGS OF CONFUCIUS.

tion is laid, wisdom will come. Now, to be a good son
and a good citizen—do not these form the foundation
of a moral life ?”

3. Confucius remarked, ‘‘ With plausible speech and
fine manners will seldom be found moral character.”

4. A disciple of Confucius remarked, “I daily
examine into my personal conduct on three points :—
First, whether in carrying out the duties entrusted to
me by others, I have not failed in conscientiousness ;

‘Secondly, whether in intercourse with friends, I have
not failed in sincerity and trustworthiness; Thirdly,

whether I have not failed to practice what I profess
in my teaching.”

5. Confucius remarked, “ When directing the affairs
of a great nation, a man must be serious in attention
to business and faithful and punctual in his engagements.
He must study economy in the public expenditure, and
love the welfare of the people. He must employ the
people at the proper time of the year.”?

6. Confucius remarked, ‘A young man, when at
home, should be a good son; when out in the world,
a good citizen. He should be circumspect and truthful.

He should be in sympathy with all men, but intimate

"In ancient China the people were lightly taxed, but were liable to forced
labour and conscription in times of war.
‘THE DISCOURSES AND SAYINGS OF CONFUCIUS. °3

with men of moral character. If he has time and
opportunity to spare, after the performance of those
duties, he should then employ them in literary pursuits.”

7. A disciple of Confucius remarked, “A man who
can love worthiness in man as he loves beauty in
woman; who in his duties to his parents is ready to do
his utmost, and in the service of his prince is ready to
give up his life ; who in intercourse with friends is found
trustworthy in what he says,—such a man, although
men may say of him that he is an uneducated man, I
must consider him to be really an educated man.”

8. Confucius remarked, “A wise man who is not
serious will not inspire respect; what he learns will
not remain permanent.

“Make conscientiousness and sincerity your first
principles. |

“ Have no friends who are not as yourself.

“When you have bad habits do not hesitate to
change them.”

9. A disciple of Confucius remarked, “ By
cultivating respect for the dead, and carrying the
memory back to the distant past’, the moral feeling of
the people will waken and grow in depth.”

2 Cogitavi dies antiquos et annos zternos.in mente habui.— Psalm Ixxvii;6,
4 THE DISCOURSES AND SAYINGS OF CONFUCIUS.

1o. A man once asked a disciple of Confucius,
saying, ‘‘ How was it that whenever the Master came
into a country he was always informed of the actual
state and policy of its government? Did he seek for
the information or was it given to him?”

“The Master,” replied the disciple, “‘ was gracious,
simple, earnest, modest and courteous; therefore he
could obtain what information he wanted. The Master’s
way of obtaining information—well, it was different
from other people’s ways.”

11. Confucius remarked, ‘‘ When a man’s father is
living the son should have regard to what his father
would have him do; when the father is dead, to
what his father has done. A son who for three years
after his father’s death does not in his own life change
his father’s principles, may be said to be a good son.”

12. A disciple of Confucius remarked, “In the

practice of art,’ what is valuable is natural spontaneity.

* Dr. LEGGE says of the Chinese word ie, which we have here translated
“art,” that it is a word not easily rendered in another language. On the other
hand, Mr, B. H. CHAMBERLAIN, in his book Things Japanese, remarks that the
Japanese language [China and Japan have the same written language] has no
genuine native word for “art.”

The English word “art,” if we mistake not, is used in various senses to express:
Ist, a work of art; 2nd, the practice of art; 3rd, artificial as opposed to natural ;
4th, the principle of art as opposed to the principle of nature ; 5th, the strict
principle of art. In this last sense of the use of the English word “art” lies, as
Dr. LEGGE says of the Chinese word mentioned above, “the idea of what ia
proper” and fit, +o mpénay, in all relations of things,
THE DISCOURSES AND SAYINGS OF CONFUCIUS. 5

According to the rules of art held by the ancient kings
it was this quality in a work of art which constituted its
excellence ; in great as well as in small things they were
guided by this principle.

“ But in being natural there is something not
permitted. To know that it is necessary to be natural
without restraining the impulse to be natural by
the strict principle of art,—that is something not
permitted.”

13. A disciple of Confucius remarked, “If you
make promises within the bounds of what is right,
you will be able to keep your word. If you confine
earnestness within the bounds of judgment and good
taste, you will keep out of discomfiture and insult.
If you make friends of those with whom you ought
to, you will be able to depend upon them.”

For those who may be interested in the subject, we may here mention that
the modern Japanese invention, dijutsu xz fig (beautiful legerdemain) for
“art” is not a happy one. The proper term in Chinese for a work of art would be
x By 3 for the practice of art, a, In fact, the Japanese word Geisha aa Ei
means literally an artiste. As for the use of the term “art” in the sense of
“ artificial” as opposed to something “ natural,” the philosopher Chuang Tz uses
A (human) and K (divine).

Then “the principle of art, not taken by itself, but as opposed to the principle
of nature, would be in Chinese x for “art” and BF for “nature.” Such a
sentence as that of GoeTHE, for instance, “ Art is called Art, because it is not
Nature,” would be rendered iuto Chinese or Japanese thus: x Zz PT VY 5H
Zz x B it JE yg tt. Chinese art critics also speak of {& L creative art
and 3 “L imitative art. Finally, we may as well add, the Chinese term for
mechanical art or the practice of it is 4 sh.
6 “THE DISCOURSES AND SAYINGS OF CONFUCIUS.

14. Confucius remarked, ‘A wise and good man,
in matters of food, should never seek to indulge his
appetite; in lodging, he should not be too solicitous
of comfort. He should be diligent in business and
careful in speech. He should seek for the company
of men of virtue and learning, in order to profit by
their lessons and example. In this way he may

become a man of real culture.”

15. A disciple of Confucius said to him, “To be
poor and yet not to be servile; to be rich and yet
not to be proud, what do you say to that ?”

“Tt is good,” replied Confucius, “ but better still
it is to be poor and yet contented; to be rich and
yet know how to be courteous.”

“‘T understand,” answered the disciple :

“We must cut, we must file,
Must chisel and must grind.”

That is what you mean, is it not?”

“My friend,” replied Confucius, “now I can begin
to speak of poetry to you. I see you understand how
to apply the moral.”

16. Confucius remarked, “One should not be
concerned not to be understood of men; one should

be concerned not to understand men,”
THE: DISCOURSES AND SAYINGS OF CONFUCIUS... 7

CHAPTER II.

1. Confucius remarked, “‘ He who rules the people,
depending upon the moral sentiment, is like the Pole-
star, which keeps its place while all the other stars
revolve round it,”

2. Confucius remarked, “The Book of Ballads,
Songs and Psalms‘ contains three hundred pieces. The
moral of them all may be summed up in one sentence :
‘Have no evil thoughts.”

3. Confucius remarked, “If in government you
depend upon laws, and maintain order by enforcing
those laws by punishments, you can also make the
people keep away from wrong-doing, but they will lose
the sense of shame for wrong-doing. If, on the other
hand, in government you depend upon the moral senti-
ment, and maintain order by encouraging education and
good manners, the people will have a sense of shame for
wrong-doing and, moreover, will emulate what is good.”

4. Confucius remarked, “At fifteen I had made up

my mind to give myself up to serious studies. At

4 Now called the Canon of Poetry, one of the so-called five Classics, in the
Bible of China.
8 THE DISCOURSES AND SAYINGS OF CONFUCIUS.

thirty I had formed my opinions and judgment. At forty
I had no more doubts. At fifty I understood the truth
inreligion. At sixty I could understand whatever I heard
without exertion. At seventy I could follow whatever

my heart desired without transgressing the law.”

5. A noble of the Court in Confucius’ native
State asked him what constituted the duty of a good
son. Confucius answered, “Do not fail in what is
required of you.”

Afterwards, as a disciple was driving him in his
carriage, Confucius told the disciple, saying, “ My Lord
M

son, and I answered, ‘Do not fail in what is required of

™»?
.

 

asked me what constituted the duty of a good

you
“What did you mean by that?” asked the disciple.

“TY meant,”

replied Confucius, “ when his parents
are living, a good son should do his duties to them
according to the usage prescribed by propriety ; when
they are dead, he should bury them and honour their
memory according to the rites prescribed by propriety.”

6. A son of the noble mentioned above put the
same question to Confucius as his father did. Confucius
answered, “ Think how anxious your parents are when
you are sick, and you will know your duty towards
them.”
THE DISCOURSES AND SAYINGS OF CONFUCIUS. 9

7. A disciple of Confucius asked him the same
question as the above. Confucius answered, ‘‘ The
duty of a good son nowadays means only to be able
to support his parents. But you also keep your dogs
and horses alive. If there is no feeling of love and
respect, where is the difference ?”

g. Another disciple asked the same question.
Confucius answered, “‘ The difficulty is with the expres-
sion of your look. That merely when anything is to
be done the young people do it, and when there is
food and wine the old folk are allowed to enjoy it,—
do you think that is the whole duty of a good son?”

10. Confucius, speaking of a favourite disciple
whose name was Yen Hui,’ remarked, “I have talked
with him for one whole day, during which he has
never once raised one single objection to what I have
said, as if he were dull of understanding. But when
he has retired, on examining into his life and conver-
sation I find he has been able to profit by what I
have said to him. No—he is not a man dull of

understanding.”

®* The St. John of the Confucian gospel,—a pure, heroic, ideal character, the
disciple whom the Master loved. As the name of this disciple occurs very
frequently thoughout the book, we here depart from our rule of eliminating all
Chinese proper names, and shall hereafter always introduce him by name.

3
$0 THE DISCOURSES AND SAYINGS OF CONFUCIUS.

10. Confucius remarked, “ You look at how a man
acts; consider his motives; find out his tastes. How can
a man hide himself; how can he hide himself from you?”

11. Confucius remarked, ‘If a man will constantly
go over what he has acquired and keep continually
adding to it new acquirements, he may become a
teacher of men.”

12. Confucius remarked, “A wise man will not
make himself into a mere machine fit only to do one
kind of work.”

13..A disciple enquired what constituted a wise
and good man. Confucius answered, “A wise and
good man is one who acts before he speaks, and
afterwards speaks according to his actions.”

14. Confucius remarked, ‘A wise man is impartial,
not neutral. A fool is neutral but not impartial.”

15. Confucius remarked, “Study without thinking
is labour lost. Thinking without study is perilous.”

16. Confucius remarked, “To give oneself up
to the study of metaphysical theories—that is very
injurious indeed.”

17. Confucius said to a disciple, “Shall I teach
you what is understanding? To know what it is that
you know, and to know what it is that you do not

know,—that is understanding.”
THE DISCOURSES AND SAYINGS OF CONFUCIUS. -T'I

18. A disciple was studying with a view to préfer-
ment. Confucius said to him, “ Read and learn every-
thing, but suspend your judgment on anything of which
you are in doubt; for the rest, be careful in what you
say: in that way you will give few occasions for men
to criticise what you say. Mix with the world and see
everything, but keep away and do not meddle with
anything which may bring you into trouble; for the
rest, be careful in what you do: in that way you will
have few occasions for self-reproach.

“Now if in your conversation you give few
occasions for men to criticise you, and in your conduct
you have few occasions for self-reproach, you cannot
help getting preferment, even if you would.”

19. The reigning prince of his native State asked
Confucius what should be done to secure the submis-
sion of the people. Confucius answered, “ Uphold
the cause of the just and put down every cause that
is unjust, and the people will submit. But uphold the
cause of the unjust and put down every cause that is
just, then the people will not submit.”

20. A noble who was the minister in power in the
government in Confucius’ native State asked him what
should be done to inspire a feeling of respect and

loyalty in the people, in order to make them exert
12 THE DISCOURSES AND SAYINGS OF CONFUCIUS.

themselves for the good of the country. Confucius
answered, “Treat them with seriousness and they will
respect you. Let them see that you honour your
parents and your prince, and are considerate for the
welfare of those under you, and the people will be loyal
to you. Advance those who excel in anything and
educate the ignorant, and the people will exert them-
selves.”

21. Somebody asked Confucius, saying, ‘‘ Why are
you not taking part in the government of the country ?”

Confucius answered, ‘‘ What does the ‘Book of
Records’ say of the duties of a good son?

“« Be dutiful to your parents ; be brotherly to your
brothers; discharge your duties in the government of
your family.’ These, then, are also duties of govern-
ment. Why then must one take part in the government
of the country in order to discharge the duties of
government ?”’

22, Confucius remarked, ‘‘I do not know how men
get along without good faith. A cart without a yoke
and a carriage without harness,—how could they go?”

23. A disciple asked Confucius whether ten genera-
tions after their time the state of the civilisation of the
world® could be known.

6 4e. China,
THE DISCOURSES AND SAYINGS OF CONFUCIUS. 13

Confucius answered, “The House of Yin adopted
the civilisation of the Hsia dynasty ; what modifications
they made is known. The present Chou dynasty
adopted the civilisation of the House of Yin; what
modifications this last dynasty made are also known.
Perhaps some other may hereafter take the place of
the present Chou dynasty; but should that happen a
hundred generations after this, the state of the civilisa-
tion of the world’ then, can be known.” |

24. Confucius remarked, “To worship a spirit to
whom one is not bound by a real feeling of duty or
respect is idolatry*; to see what is right and to act

against one’s judgment shows a want of courage.”

7 ¢4.e, China. The period of the Hsia dynasty (B.C. 2205-1818] was to a man
in China of Confucius’ time what the period of the Greek history would be to a
modern man of Europe to-day. The Yin dynasty [B.C. 1766-1154] was, in like
manner, what the period of the Roman history would be to a modern man.

® Literally “servility.” “C’est une malheur des gens honnétes qu'ils sont des
laches.”— Voltaire. (It is a misfortune of good people that they are dastards.)
14 THE DISCOURSES AND SAYINGS OF CONFUCIUS.

CHAPTER III..

1. The head of a powerful family of nobles in
Confucius’ native State employed eight sets of choristers
{an Imperial prerogative] in their family chapel.
Confucius, remarking on this, was heard to say, “If
this is allowed to pass, what may not be allowed ?”

2. The members of the same powerful family
mentioned above concluded the service in their chapel
by chanting the hymn used only on occasions of
Imperial worship. Confucius remarked on it, saying :

“The words of the hymn begin—

‘Surrounded by his nobles and princes,
* August the Son of Heaven looks ;’

“‘ Now what is there in the chapel of this noble family
to which those words of the hymn can be applied ?”

3. Confucius remarked, “If aman is without moral
character, what good can the use of the fine arts do
him? If a man is without moral character, what good
can the use of music do him ?”

4. A disciple asked what constituted the funda-
mental principle of art.
THE DISCOURSES AND SAYINGS Of CONFUCIUS. 15

“That is a very great question,” replied Confucius,
“but in the art used in social usages it is better to be
simple than to be expensive ; in rituals for the dead, it is
better that there should be heartfelt grief than minute
attention to observances.”

5. Confucius remarked, “The heathen hordes of
the North and East, even, acknowledge the authority of
their chiefs, whereas now in China respect for authority
no longer exists anywhere.” ®

6. The head of the powerful family of nobles
mentioned in section 1 of this chapter was going to offer
sacrifice on the top of the Great T‘ai Mountain [an
Imperial prerogative]. Confucius then said to a disciple
who was in the service of the noble, ‘Can you not do
anything to save him from this?” “No,” replied the
disciple, “TI cannot.” “Ah, then,” answered Confucius,
“it is useless to say anything more. But, really, do you
think that the Spirit of the Great Mountain is not as
Lin-fang ?”

® The watchword of Chinese chivalry is B as i ws (Honour the king and
‘break the heathen). These four words, taken in their true sense and not in their
common vulgar sense, have created the modern Japan of to-day.

Tennyson, interpreting the chivalry of Europe in the dialect of Europe,
makes his knights of chivalry swear :—‘ To reverence the king as if he were their
conscience, and their conscience as their king. To break the heathen and uphold
the Christ.”

© The name of the disciple who asked the question in section 4 of this chapter,
The point in the reference in this last sentence, we confess, we do not understand.
16 THE: DISCOURSES AND SAYINGS OF CONFUCIUS.

7. Confucius remarked, “A gentleman never competes
in anything he does,—except perhaps in archery. But
even then, when he wins he courteously makes his
bow before he advances to take his place among the
winners ; and, when he has lost he walks down and
drinks his cup of forfeit. Thus, even in this case of
competition, he shows himself to be a gentleman.”

8. A disciple asked Confucius for the meaning of
the following verse :

Her coquettish smiles,
How dimpling they are ;
Her beautiful eyes,
How beaming they are ;
O fairest is she

Who is simple and plain,

“In painting,” answered Confucius, ‘“ ornamenta-
tion and colour are matters of secondary importance
compared with the groundwork.”

“Then art itself,” said the disciple, “is a matter of
“secondary consideration ?”

“My friend,” replied Confucius, ‘“ You have given

mean idea. Now I can talk of poetry with you.” #

" Beauty unadorned is adorned the most ; the last line in Chinese is an exact

translation of Horace’s “simplex munditiis.” The English student may here
remember Tum Moore’s lines :—

“ Lesbia has a beaming eye,
But no one knows on whom it beameth.”
THE DISCOURSES AND SAYINGS OF CONFUCIUS. 17

g. Confucius remarked to a disciple, ‘I can tell you
of the state of the arts and civilisation during the Hsia
dynasty [say the Greek civilisation];” but the modern
State of Ts‘ [say modern Greece] cannot furnish sufficient
evidence to prove what I say. I can tell you of the state
of the arts and civilisation during the Yin dynasty [say
Roman civilisation]; but the modern state of Sung [say
Italy] cannot furnish sufficient evidence to prove what
I say. The reason is because the literary monuments
extant are too meagre,—otherwise I could prove to you
what I say.”

10. Confucius remarked, ‘At the service of the
great Ti sacrifice [the ‘ Mass’ in ancient China], I always
make it a point to leave as soon as the pouring of the
libation on the ground is over.”

11. Somebody asked Confucius for the meaning

of the great Ti sacrifice mentioned above.

“T do not know,” answered Confucius. ‘One who
understands its significance will find it as easy to rule
the world as to look at this—thus:” pointing to the

palm of his hand.

12. Confucius worshipped the dead as if he
actually felt the presence of the departed ones. He

" See Note, Chapter II, Section 23.
18 THE DISCOURSES AND SAYINGS OF CONFUCIUS.

worshipped the Spiritual Powers as if he actually felt
the presence of the Powers.

He once remarked, “If I cannot give up heart and
soul when I am worshipping, I always consider as if I
have not worshipped.”

13. An officer in a certain State asked Confucius,
saying, “What is meant by the common saying ‘It is
better to pray to the God of the Hearth than to the
God of the House ?’”

“Not so,” replied Confucius, ‘‘a man who has
sinned against God,—it is useless for him to pray any-
where at all.”

14. Confucius remarked, “The civilisation of the
present Chou dynasty is founded on the civilisations
of the two preceding dynasties. How splendidly
rich it is in all the arts! I prefer the present Chou
civilisation.”

15. When Confucius first attended the service at
the State Cathedral (Ancestral Temple of the reigning
prince), he enquired as to what he should do at every
stage of the service. Somebody thereupon remarked,
“Who tells me that the son of the plebeian of Ts‘ow *

is a man who knows the correct forms ?”

3 A district where Confucius’ father had been Chief Magistrate.
THE DISCOURSES AND SAYINGS OF CONFUCIUS. 19

When Confucius heard of the remark, he said,
“ That is the correct form.”

16. Confucius remarked, “In archery, putting the
arrow ¢hrough the target should not count as points,
because the competitors cannot all be expected to be
equal in mere physical strength. At least, that was the
old rule.”

17. A disciple wanted to dispense with the sheep
offered in sacrifice in the religious ceremony held at
the beginning of every month.

“What you would save,” said Confucius to him,
“is the cost of the sheep; what Z would save is the
principle of the rite.”

18. Confucius remarked, “Men now account it
servile to pay to their prince all the honours due

to him.”

19. The reigning prince of Confucius’ native State
asked Confucius how a prince should treat his public
servant and how a public servant should behave to
his prince.

“Let the prince,” answered Confucius, “treat his
public servant with honour. The public servant must

serve the prince, his master, with loyalty.”

See Note, Section 6 of this Chapter.

Ly
20 THE DISCOURSES AND SAYINGS OF CONFUCIUS.

20. Confucius remarked, “The first ballad in the
Book of Ballads and Songs” expresses the emotions
of love. It is passionate, but not sensual; it is

melancholy, but not morbid.”

21. The reigning prince of Confucius’ native State
asked a disciple of Confucius about the emblems used on
the altars to the Titular Genius of the land.”

The disciple answered, “The sovereigns of the
House of Hsia planted the pine tree; the people of
the Yin dynasty adopted the cypress; and the people
of the present Chou dynasty has chosen the // (chestnut)
tree as a symbol of awe (dz) to the population.”

When Confucius afterwards heard of what the
disciple said, he remarked, “It is useless to speak of
a thing that is done; to change a course that is begun;

or to blame what is past and gone.”

22. Confucius, speaking of a famous statesman (the
Bismarck of the time), remarked, “Kuan Chung was
by no means a great-minded man !”

“But,” said somebody, “ Kuan Chung was simple
in his life : was he not ?”

8 See Note, Chapter II, Section 2.

‘©The adoption of these emblems in old China is like the modern emblems

of the “Rose” for England and of “Fleur de lys"” for the House of Bourbon
in France,
THE DISCOURSES AND SAYINGS OF CONFUCIUS. 21

“Why,” replied Confucius, “ Kuan Chung had
that magnificent Sansouci Pleasaunce of his. Besides,
he had a special officer appointed to every function in
his household. How can one say that he was simple
in his life ?”

“Well,” rejoined the enquirer, “but still, Kuan
Chung was a man of taste who observed the correct
forms ; was he not ?”’

“No,” answered Confucius, ‘‘ The reigning princes
have walls built before their palace gates. Kuan
Chung also had a wall built before his door. When
two reigning princes meet, each has a special buffet.
Kuan Chung also had his special buffet. If you say
Kuan Chung was a man of taste, who is not a man of
taste 2?”

23. Confucius remarked to the Grand Kapel
Meister of his native State, “I think I know the way
in which a piece should be played with a full orchestra.
At first, the full volume of sound in the piece should be
heard. Then, as you proceed, you must pay attention
to and bring out each note of the piece, distinct
and clear, but flowing, as it were, without break or

interval,—thus to the end.”

" It is curious that Kuan Chung, the Bismarck of ancient China, adopted the
same motto in politics as that famous motto of the modern Founder of the German

Empire—Do, wt des—in Chinese XK RZ i HZ.
22 THE DISCOURSES AND SAYINGS OF CONFUCIUS.

24. An officer in command of a certain Pass on the
frontier where Confucius on his travels was passing,
asked for the permission to be presented to him ;
saying, ‘“‘ Whenever a wise man passes this way, I
have always had the honour to wait upon him.”
Confucius’ disciples accordingly presented him,

When the officer came out of the interview he said
to the disciples, ‘‘Gentlemen, why should you be
concerned at your present want of official position! The
world has long been without the order and justice of
good government; now God is going to make use of
your Teacher as a tocsin to awaken the world.”

25. Confucius, speaking of a famous piece of music
(the most ancient then known in China), remarked, “It
has all the excellence of the physical beauty of harmony ;
it has also all the excellence of moral grandeur.’
Speaking of another piece, of a more recent date,
Confucius remarked, “It has all the excellence of the
physical beauty of harmony; but it has not all the
excellence of moral grandeur.”’

26. Confucius remarked, ‘Possession of power
without generosity; courtesy without seriousness ;
mourning without grief,—I have no desire to look at
such a state of things.”
THE DISCOURSES AND SAYINGS OF CONFUCIUS. 23

CHAPTER IV.

1. Confucius remarked, “It is the moral life of a
neighbourhood which constitutes its excellence. He
is not an intelligent man, who, in choosing his residence,
does not select a place with a moral surrounding.”

2. Confucius remarked, ‘A man without moral
character cannot long put up with adversity, nor can he
long enjoy prosperity.

“Men of moral character find themselves at home
in being moral; men of intelligence find it advantageous
to be moral.”

3. Confucius remarked, “It is only men of moral
character who know how to love men or to hate men.”

4. Confucius remarked, “If you fix your mind upon
a moral life, you will be free from evil.”

5. Confucius remarked, ‘‘ Riches and honours are
objects of men’s desire ; but if I cannot have them with-
out leaving the path of duty, I would not have them.
Poverty and a low position in life are objects of men’s
dislike ; but if I cannot leave them without departing

from the path of duty, I would not leave them.
24 THE DISCOURSES AND SAYINGS OF CONFUCIUS.

“A wise man who leaves his moral character is no
longer entitled to the name of a wise man. A wise man
never for one single moment in his life loses sight of a
moral life; in moments of haste and hurry, as in moments
of danger and peril, he always clings to it.”

6. Confucius remarked, “I do not now see a man
who really loves a moral life; or one who really hates
an immoral life. One who really loves a moral life
would esteem nothing above it. One who really hates
an immoral life would be a moral man who would not
allow anything the least immoral in his life.

“Nevertheless, if a man were really to exert
himself for one single day to live a moral life, I do not
believe he will find that he has not the strength to do
it. At least I have never heard of such a case.”

7. Confucius remarked, ‘‘ Men’s faults are charac-
teristic. By observing a man’s failings you can judge
of his moral character.”

8. Confucius remarked, ‘‘ When a man has learnt
wisdom in the morning, he may be content to die in the
evening before the sun sets.”

g. Confucius remarked, “It is useless to speak to a
gentleman who wants to give himself up to serious
studies and who yet is ashamed because of his poor
food or bad clothes.”
THE DISCOURSES AND SAYINGS OF CONFUCIUS. 25

10. Confucius remarked, “A wise man in his
judgment of the world, has no predilections nor
prejudices ; he is on the side of what is right.”

11. Confucius remarked, ‘‘ A wise man regards the
moral worth of a man; a fool, only his position.” A
wise man expects justice ; a fool expects favours.”

12, Confucius remarked, “If you always look only
to your own advantage you will be sure to make many
enemies.”

13. Confucius remarked, ‘‘He who can rule a

country by real courtesy and good manners that are in
him, will find no difficulty in doing it. But a ruler who
has no real courtesy and good manners in him, what
can the mere rules of etiquette and formality avail
him.”
14. Confucius remarked, “ Be not concerned for
want of a position; be concerned how to fit yourself
for a position. Be not concerned that you are not
known, but seek to do something to deserve a reputa-
tion.”

15. Confucius remarked to a disciple, “In all

my life and teaching there is one underlying

18 We venture to think that there is a palpable misprint here in‘the text of =,
“ earth,” for “ position ” tit, which has hitherto escaped all Chinese commentators.
The old seal characters for the two words are identical ; hence the misprint.

a
26 THE DISCOURSES AND SAYINGS OF CONFUCIUS.

connected principle.” ‘Even so,’ answered the
disciple.

Afterwards, when Confucius had left, the other
disciples asked the disciple who was above spoken to,
“What did the master mean by what he said just now?”
“The principle in the master’s life and teaching,”
answered the disciple, ‘is comprised in the two words:

conscientiousness and charity.”

16. Confucius remarked, “‘ A wise man sees what is

right in a question; a fool, what is advantageous to
himself.”

17. Confucius remarked, ‘When we meet with
men of worth, we should think how we may equal
them. When we meet with worthless men, we should

turn into ourselves and find out if we do not resemble
them.”

18, Confucius remarked, “In serving his parents
a son should seldom remonstrate with them; but if
he was obliged to do so, and should find that they will
not listen, he should yet not fail in respect nor dis-
regard their wishes; however much trouble they may

give him, he should never complain.”

Sir CHALONER ALABASTER translates thus: “The gentleman regards what
is right ; the cad regards what will pay.”
THE DISCOURSES AND SAYINGS OF CONFUCIUS: 27

19. Confucius remarked, ‘‘ While his parents are
living, a son should not go far abroad; if he does, he
should let them know where he goes.”

20. Confucius remarked, “A son who for three
years after his father’s death does not, in his own life,
change his father’s principles, may be considered to
be a good son.”

21. Confucius remarked, “A son should always
keep in mind the age of his parents, as a matter for
thankfulness as well as for anxiety.”

22. Confucius remarked, “ Men of old kept silence for
fear lest what they saidshould not comeupto what they did.”

23. Confucius remarked, “He who wants little”
seldom goes wrong.”

24. Confucius remarked, “ A wise man wants to
be slow in speech and diligent in conduct.”

25. Confucius remarked, ‘“ Moral worth is never
left alone; society is sure to grow round him.”

26. A disciple of Confucius remarked, ‘‘In the
service of your prince, if you keep constantly pointing
out his errors it will lead to your disgrace; if you act

in the same way to your friends it will estrange them.”

» Better, perhaps, “He who confines his sphere.”

“You will find, on the average, fewer bad economists in the country than in
the towns ; fewer again in small towns than in largeones, Why? Man isintended
for a limited condition.”— Goethe.
28 THE DISCOURSES AND SAYINGS OF CONFUCIUS.

CHAPTER V.

1. Confucius remarked of a disciple, saying, “ No
man need hesitate to give his daughter to such a man
to wife. It is true he has been in prison, but it was
through no crime of his.”

Confucius accordingly gave him his own daughter

to wife.

Confucius remarked of another disciple, saying,
“When there is order and justice in the government of
the country, he will not be neglected. But should
there be no order and justice in the government of the
country, he will escape persecution.”

Confucius accordingly gave his niece to him to
wife.

2. Confucius then went on to remark of another
disciple saying, ‘‘ What a wise and good man he is! I
wonder if there were no wise and good men in the
country, how that man could have acquired the
character he has.”

3. Another disciple who heard the above remarks
said then to Confucius, “And I, what do you say of
THE DISCOURSES AND SAYINGS OF CONFUCIUS. 29

me?” “You are,” answered Confucius, ‘a work of
art.” ‘What work of art?” asked the other. “A rich
jewelled work of art,” was the reply.

4. Somebody remarked of a disciple of Confucius,
saying, “ He is a good moral man, but he is not a man
of ready wit.”

When Confucius heard the remark, he said, “ What
is the good of a ready wit? A man who is always ready
with his tongue to others will only often make enemies.
I do not know if he is a moral man, but I do not see
the good of having a ready wit.”

5. Confucius on one occasion wanted a disciple to
enter public life. ‘‘ No,” answered the disciple, “I have
not yet confidence in myself.” Thereupon Confucius
commended him.

6. Confucius on one occasion remarked, ‘ There
is no order and justice now in the government in China.
I will betake me to a ship and sail over the sea to seek
for it in other countries. If I take anybody with me, I
will take Yu,’ referring to a disciple.

The disciple referred to, when he heard of what
Confucius said, was glad, and offered to go.

2 The St. Peter of the Confucian gospel; a brave, intrepid, impetuous, chival-
rous character. His name is Chung Yu, Chi-lu being his honorific name. We
make exception to our rule in his case, as in the case of Yen Hui, mentioned
in Chapter II, Section 9.
30 THE DISCOURSES AND SAYINGS OF CONFUCIUS.

“My friend,” said Confucius then to him, “ You
have certainly more courage than I have; only you do
not exercise judgment when using it.”

7. A member of a powerful family of nobles in
Confucius’ native State asked Confucius if his disciple,
the above mentioned Chung Yu, was a moral character.
“T cannot say,’ answered Confucius. But on being
pressed, Confucius said, “In the government of a
State of even the first-rate power the man could be
entrusted with the organisation of the army. I cannot
say if he could be called a moral character.”

The noble then put the same question with regard
to another disciple. Confucius answered, “ In the
government of a large town or in the direction of affairs
in a small principality, the man could be entrusted with
the chief authority. I cannot say if he could be called
a moral character,”

The noble went on to put the same question with
regard to another disciple. Confucius answered, “ At
court, in a gala-dress reception, he could be entrusted
with the duty of entertaining the visitors. I cannot say
if he could be called a moral character.”

8. Confucius once said to a disciple, ‘You

and Hui (the favourite Yen Hui), who is the abler
man?”
THE DISCOURSES AND SAYINGS OF CONFUCIUS. 31

The disciple answered, ‘‘ How should I dare com-
pare myself with him. When he has learnt one thing
he immediately understands its application to all cases ;
whereas I, when I have learnt one thing I can only
follow out its bearing and applications to one or two
particular cases.”

g. A disciple of Confucius spent the best hours of
the day in sleep. Confucius, remarking on it, said:
“You cannot carve anything out of rotten wood nor
plaster up a wall built up of rubbish. What is the use
of rebuke in such a case ?”

Confucius then went on to say, ‘‘ At one time, when
I wanted to judge of a man, I listened to what he said,
and I knew for certain what he would do in his life.
But now, when I want to judge ofa man, I have to look
at what he does in his life as well as listen to what he
says. It is, perhaps, men like this young man who have
made me change my method of judging men.”

10. Confucius once remarked, “I do not now see
a man of strong character.” ‘There is So-and-so,” said
somebody. “No,” replied Confucius, “he is a man
of strong passions; he is not a man of strong character.”

11. A disciple said to Confucius, ‘ What I do not
wish that others should not do unto me, I also do not
wish that I should do unto them.” “My friend,”
32 THE DISCOURSES AND SAYINGS OF CONFUCIUS.

answered Confucius, ‘“You have not yet attained to
that.”

12. A disciple of Confucius remarked, “You will
often hear the master speak on the subjects of art and
literature, but you will never hear him speak on the
subjects of metaphysics or theology.”

13. When Confucius’ disciple, the intrepid Chung
Yu, had learnt anything which he was not yet able to
carry out into practice, he was afraid to learn anything
new.

14. A disciple, speaking of an ancient worthy of
the time, enquired of Confucius saying, ‘‘ How was it that
he had the title of ‘Beau-clerc’ added as an honour to
his name after his death?”

“He was,” answered Confucius, “a man of great
industry, who applied himself to self-culture ; he was not
ashamed to seek for information from others more
ignorant than himself. For that reason he has had the
title of “ Beau-clerc” added as a honour to his name
after his death.”

15. Confucius remarked of a famous statesman (the
Colbert of the time), saying, ‘‘ He showed himself to be
a good and wise man in four ways. In his conduct of
himself he was earnest, and in serving the interests of

his prince he was serious. In providing for the wants
THE DISCOURSES AND SAYINGS OF CONFUCIUS. 33

of the people, he was generous, and in dealing with
them he was just.”

16. Confucius remarked of another famous states-
man (the Sir William Temple of the time), saying:
‘““He knew how to observe the true relations in friend-
ship. However long-standing his acquaintance with a
man might be, he always maintained throughout the
same invariable careful respect.”

17. Confucius remarked of an eccentric character
of the time, saying, “‘The man actually built a chapel
elaborate with carvings for a large tortoise which he
kept. What can one say of the intellect of a man like
that?”

18. A disciple of Confucius asked him to give his
opinion of a public character of the time, saying, “In his
public life three times he was made Prime Minister,
and yet on none of these occasions did he show the
least signs of elation. Three times he was dismissed
from office, and also on none of these occasions did he
show the least signs of disappointment. He was care-
ful every time, when giving up office, to explain to his
successor the line of policy which the Government
under him hitherto had been pursuing.”

“ Now,” asked the disciple, ‘‘ what do you think of
him ?”

6
34 THE DISCOURSES AND SAYINGS OF CONFUCIUS.

“He was,” answered Confucius, “a conscientious
man.” “ But,” asked the disciple, “ could he be called a
moral character?” “I cannot say,” replied Confucius,
“if he could be called a moral character.”

The disciple thea went on to ask about another
public character, saying, ‘‘ When the Prime Minister in
his native State murdered the prince, his master, that
worthy had large possessions in the country, but he threw
them all away and quitted the country. Arriving at
another State, he remarked, ‘I see here they are all
parricides, the same as our parricide minister at home ;””
and immediately again quitted that country. Thus he
went on from one State to another, making the same
observation. Now, what do you think of this man?”
“He was,” replied Confucius, ‘“-a pure, high-minded
” “But,” asked the disciple, ‘could he be called

a moral character?” “JI cannot say,” answered

man.

Confucius, “if he could be called a moral character.”
19. It was remarked of a public character of the
time that he always reflected thrice over every time
before he acted. When Confucius heard of the remark,
he observed, ‘‘ Think ¢wzce—that is sufficient.”
20. Confucius remarked of a public character of the
time, saying, “He was a man who, when there was

order and justice in the government of the country,
THE DISCOURSES AND SAYINGS OF CONFUCIUS. 35

acted as a man of great understanding. But when there
was no order and justice in the government of the country,
he acted as if he was a man of no understanding. It
is easy to act like him as a man of understanding, but
it is not easy to imitate him in the way he showed how

to act as a man of no understanding.”

21. When Confucius in the last days of his travels
abroad was in a certain State he was heard to say, “I
must think of going home. I must really think of going
home. My young people at home are all high-spirited
and independent; they are, besides, accomplished in

all the arts ; but they have no judgment.”

22. Confucius, remarking of two ancient worthies, ”
famous for the purity and saintliness of their lives and
character, said, ‘‘ They forgave old wrongs: therefore

they had little to complain of the world.”

23. Confucius remarked of a character of the time,

“Who says that the man is an honest man? When

The names of these two men are Pe-Yi and Shuh-Ts‘i, who were two sons of
« prince of a small principality. They both gave up their heirship to the throne to
a younger brother and retired from the world. When the old Imperial dynasty
was changed, they refused to eat the grain of the new dynasty, and finally starved
themselves to death at the foot of a lonely mountain.

“Small is it that thou canst trample the Earth with its injuries under thy
feet as Greek Zeno trained thee; but thou canst love the Earth while it injures
thee and even because it injures thee; for this a greater than Zeno was needed, and
he, too, was sent.”

CaRLYLE,—“ Surtor Regartug.”
36 THE DISCOURSES AND SAYINGS OF CONFUCIUS.

somebody begged him for some household necessary,
he went and begged of his neighbours for it and gave it
as his own.”

24. Confucius remarked, ‘ Plausible speech, fine
manners and studied earnestness are things of which a
friend of mine was ashamed ; I am also ashamed of such
things. To conceal resentment against a person and
to make friends with him : that is also something of which
my same friend was ashamed ; I am also ashamed to do
such a thing.”

25. On one occasion, when two of his disciples, the
favourite Yen Hui and Chung Yu the intrepid, were
in attendance on him, Confucius said to them, ‘ Now
tell me, each of you, your aim in the conduct of life.”

“T would like,” answered the intrepid Chung Yu, “If
I had carriages and horses and clothings of costly furs to
share them with my friends, to be able to consider such
things as much belonging to them as belonging to me.”

“And I,” answered the favourite, Yen Hui, “I
would like to be able not to boast of my ability and to
be able to be humble in my estimate of what I have
done for others.”

“Now,” said the intrepid Chung Yu then to Con-
fucius, ‘We would like to hear your aim, sir, in the
conduct of life.”
THE DISCOURSES AND SAYINGS OF CONFUCIUS. 37

“My aim,” replied Confucius, “would be to bea
comfort to my old folk at home; to be sincere, and to
be found trustworthy by my friends; and to love and
care for my young people at home.”

26. Confucius was once heard to say, “Alas! I do
not see now a man who can see his own failing or is
willing to bring a suit against himself before his own
conscience.”

27. Confucius once remarked, ‘Even in a very
small town there must be men who are as conscientious
and honest as myself: only they have not tried to

cultivate themselves as I have done.”
38 THE DISCOURSES AND SAYINGS OF CONFUCIUS.

CHAPTER VI.

1. Confucius, once expressing admiration for a
disciple, remarked, ‘“‘ There is Yung—he should be made
a prince.”

On another occasion, when that disciple asked
Confucius’ opinion of a certain public character of the
time, Confucius answered, ‘‘ He is a good man: he is

independent.”

“But,” replied the disciple, “when a man in his
private life is serious with himself, he may, in his public
life, be independent ia dealing with the people. But to
be independent with himself in his private life * as well
as independent in his public life,—is there not too much
independence in that?” “Yes,” answered Confucius,

“you are right.”

2. The reigning prince of Confucius’ native State
asked him which one of his disciples he considered a

man of real culture.

* It is recorded of this character that he would strip himself, as many Chinese
now do in summer, which led Confucius to say, “That is the way to lead men to
forget the difference between a man and a beast,”
THE DISCOURSES AND SAYINGS OF CONFUCIUS. 39

Confucius answered, ‘‘There was Yen Hui. He
never made others suffer for his own annoyances. He
never did a wrong thing twice. But unfortunately he
died in the prime of his life. Now there is no one,

none who can be said to be a man of real culture.”

3. On one occasion when a disciple of Confucius
was sent on a public mission to a foreign State, he
left his mother at home unprovided for. Another
disciple then asked Confucius to provide her with grain.
“ Give her,” said Confucius, “so much,” naming a certain
quantity. The disciple asked for more. Confucius then
named a larger quantity. Finally the disciple gave her
a larger quantity than the quantity which Confucius

named.

When Confucius came to know of it, he remarked,
““When that woman’s son left on his mission he drove
in a carriage with fine horses and was clothed with
costly furs. Now I believe a wise and good man
reserves his charity for the really needy; he does not
help the well-to-do and rich.”

On another occasion, when another disciple was
appointed the chief magistrate of a town, Confucius
appointed his salary at nine hundred measures of grain.

The disciple declined it as being too much.
40 ‘THE DISCOURSES AND SAYINGS OF CONFUCIUS.

“Do not decline it,” said Confucius to him, “If
that is more than necessary for your own wants, cannot
you share what you do not want with your relatives and
neighbours at home ?”

4. Confucius remarked of a disciple whose father
was a notoriously bad man, saying: “The calf of a
brindled cow, provided it be well conditioned, although
men may hesitate to use it in sacrifice, is yet not
unacceptable to the Spirits of the land.”

5. A minister who was in power in Confucius’ native
State asked him if his disciple, the intrepid Chung Yu,
could be made a minister under the government. “ He
is a man of decision,” answered Confucius. ‘ What is
there in being a minister under the government that he
should find any difficulty in it?” The minister then put
the same question with regard to another disciple.
‘He is a man of great penetration,” answered Confucius.
“What is there in being a minister that he should find
any difficulty in it?”

The minister then went on to ask the same question
about another disciple. ‘‘ He is a man of many accom-

plishments,” answered Confucius. ‘‘ What is there in
being a minister that he should find any difficulty in it?”
6. Confucius remarked of his disciple, the favourite

Yen Hui, saying, “For months he could live without
THE : DISCOURSES -AND SAYINGS OF CONFUCIUS. 41

deviating from a pure moral life in thought as in deed.
With other people, the utmost is a question of a day or
a month.”

7. A minister in power in Confucius’ native State
sent for a disciple of Confucius to make him the chief
magistrate of an important town.

“Politely decline the offer for me,” said the disciple
to the messenger sent to him, “and.if your master
again should send for me, I shall have to leave the
country altogether.”

8. On one occasion, when a disciple was sick with
an infectious disease, Confucius went to see him.
Confucius, however, did not enter the house, but, taking
the sick man’s hands from outside the window, made him
his last adieus. Confucius was then heard to say, ‘We
shall lose him. But God's will be done!” At the same
time he went on-repeating, “ Ah! that such a man
should die: of such a sickness. Ah! that such a man
should die of such a sickness!”

g. Confucius remarked of his disciple, the favourite
Yen Hui, saying, “ How much heroism is in that man !
Living on one single meal a day, with water for his drink,
and living in the lowest hovels of the city,—no man could
have stood such hardships, yet he—he did not lose his

cheerfulness. How much heroism is in that man!”

”
é
42 THE DISCOURSES AND SAYINGS OF CONFUCIUS.

10. A disciple once said to Confucius, “ It is not
because I do not believe in your teaching, but I want
the strength to carry it out into practice.”

“Those,” answered Confucius, “who only want the
necessary strength, show it when they are on the way.
But you—you stick at it from the outset altogether.”

11. Confucius said to a disciple, “Be a good and
wise man while you try to be an encyclopedic man of
culture;* be not a fool while you try to be an
encyclopzedic man of culture.”

12. On one occasion, when a disciple was appointed
chief magistrate of an important town, Confucius said
to him, “ Have you succeeded in getting a good man
under you?”

“Yes,” answered the disciple, “I have now a man
who would never act upon expediency. Henever comes
to see me in my house except when there is urgent public
business to be done.”

13. Confucius remarked of a chivalrous public
character of the time, saying, “ He was a man who
never would boast. On one occasion, when the troops
among whom he was, took to flight, he slowly brought

* Literally “a humanist,"—the term now used for a Confucianist and
Confucianism.

“The aim in education,” says Comenius, “is to teach him everything which
is necessary to enable him to attain to what a human being can attain to.”
THE DISCOURSES AND SAYINGS OF CONFUCIUS. 43

up the rear; and when they had approached the city
gate to which they were retreating, he whipped his
horse and was the last man to enter the gate, remarking,
simply, ‘It was not courage which kept me behind.

But you see—my horse would not go!’”

14. Confucius, referring to two noted characters
of his time, remarked, “A man who has not the wit
of that parson (the Sydney Smith of the time) and the
fine appearance of that noble lord (the Lord Chester-

field of the time), will never get on in society now.”

15. Confucius remarked, ‘‘ Who can get out of the
house except throngh the door. Howis it that men do not
know that one cannot live except through the Way?”™

16. Confucius remarked, ‘“‘ When the natural quali-
ties of men get the better of the results of education,
they are rude men. When the results of education get
the better of their natural qualities, they become /z¢eratz.
It is only when the natural qualities and the results of
education are properly blended, that we have the truly
wise and good man.”

17. Confucius remarked, “Man is born to be
upright; when a man ceases to be that, it is by the
merest chance that he can keep himself alive.”

2 Sine via, nop itur,
44 THE DISCOURSES AND SAYINGS OF CONFUCIUS.

18. Confucius remarked, ‘“‘ Those who know it are
not as those who love it ; those who love it are not as
those who find their joy in it.”

19. Confucius remarked, “‘ You may speak of high
things to those who in natural qualities of mind are
above average men. You may not speak to those who
in. natural qualities of mind are below average
men,”

20. A disciple enquired what constituted under-
standing.

Confucius answered, “To know the essential
duties of man living in a society of. men, and to
hold in awe and fear the Spiritual Powers of
the Universe, while keeping aloof from irreverent
familiarity with them; that may be considered as
understanding.”

The disciple then asked what constituted a moral
life. :

Confucius answered, ‘A man who wants to live
a moral life must first be conscious within himself
of a difficulty and has struggled to overcome the
difficulty: that is the definition or test of a moral
life.”

% This is the difference between a moralist, a philosopher, and a real man
of religion.
THE DISCOURSES AND SAYINGS: OF CONFUCIUS. 45

21. Confucius remarked, “Men of intellectual
character delight in water scenery; men of moral
character delight in mountain scenery. Intellectual
men are active; moral men are calm. Intellectual
men enjoy life ; moral men live long.”

22. Confucius, referring to the state of government
in his native State and that in a neighbouring State,
remarked, “If Ts‘i” would only reform, she would have
as good a government as Lu (Confucius’ native State),
and if Lu would only reform she would have a perfect
government.”

23. Confucius was once heard to exclaim, ‘‘A goblet
that is not globular: why call it a goblet ; why call
it a goblet?” *

24. A disciple of Confucius once said to him, “A
moral man,—if somebody told him that there was a
man fallen into a well, I suppose he would immediately
follow into the well?”

7 An Englishman would perhaps say the France of ancient feudal China:
noted for chivalry, disinterestedness and love of ideas in the character of her
people ; but at Confucius’ time, given too much over to false Liberalism. Lu (Con-
fucius’ native State) was perhaps the England or Great Britain of ancient China:
noted for love of morality and common sense in the character of her people, but
inaptness for ideas which made them rather utilitarian in their politics and
government, Both States were in the modern province of Shantung, on the
sea-coast.

% Referring to an article of common use then which had become.a misnomer,
and to many things ; especially, many kinds of -isms and -ities in Confucius’ time
which had also become misnomers,
46 THE DISCOURSES AND SAYINGS OF CONFUCIUS.

‘“Why should he?” replied Confucius, “A good
and wise man might be led to hurry to the scene, but
not to plunge into the well. He could be imposed upon,

but not made a fool of.”

25. Confucius remarked, “A good man who studies
extensively into the arts and literature, and directs his
studies with judgment and taste, is not likely to get into

a wrong track.”

26. On one occasion when Confucius allowed him-
self to be presented to a princess of a State who was
notorious for the irregularities of her life, his disciple,

the intrepid Chung Yu, was vexed.

Confucius then swore an oath, saying, “If I have
had an unworthy motive in doing that, may God forsake

me—may God forsake me for ever !”

27. Confucius remarked, ‘The use of the moral
sentiment, well balanced and kept in perfect equili-
brium,—that is the true state of human perfection. It

is seldom found long so kept up amongst man.”

28. A disciple once said to Confucius, “If there
is a man who carries out extensively good works for
the welfare of the people and is really able to benefit
the multitude what would you say of such a man: could
he be called a moral character?”
THE DiscoURSES AND SAYINGS OF CONFUCIUS. 47

“Why call him only a moral character,” answered
Confucius, “if one must call such a man by a name,
one would call him a holy or sainted man. For, judged
by the works of which you speak, even the ancient
Emperors Yao and Shun” felt their shortcomings.”

29. Confucius remarked, “ A moral man in forming
his character forms the character of others; in enlighten-
ing himself he enlightens others. It is a good method
in attaining a moral life, if one is able to consider how
one would see things and act if placed in the position

of others.”

The Abraham and Isaac in patriarchal times of Chinese history.

MENCcIUs, making use of these names to illustrate his teaching, says : “ A man
rises early every morning and works persistently all day long, for what? For
righteousness: then he is a son of Abraham (Shun). Another man also rises
early every morning and works persistently all day long, for what? For gain:
then he is a son of Barabbas the Robber. (#2 £f.)
48 THE DISCOURSES AND SAYINGS OF CONFUCIUS.

CHAPTER. VII.

1. Confucius remarked, ‘I transmit the old truth
and do not originate any new theory. I am well
acquainted and love the study of Antiquity. In this
respect I may venture to compare myself with our old
Worthy Pang.*”

2. Confucius then went on to say, ‘To meditate
in silence ; patiently to acquire knowledge; and to be
indefatigable in teaching it to others: which one of
these things can I say that I have done?”

3. Lastly, Confucius said, ‘ Neglect of godliness ;
study without understanding; failure to act up to
what I believe to be right; and inability to change
bad habits: these are things which cause me constant
solicitude.”

4. But notwithstanding what he said above, Con-
fucius in his disengaged hours was always serene and
cheerful.

5. Only once in his old age Confucius was heard to

say: “How my mental powers have decayed! Fora

* A famous antiquarian of the time.
“THE DISCOURSES AND SAYINGS OF CONFUCIUS. 49

‘long time now I have not dreamt, as I was wont to do,
of our Lord of Chou.®”

6. Confucius said to his disciples: “Seek for
wisdom ; hold fast to godliness; live a moral life; and
enjoy the pleasures derived from the pursuit of the
polite arts.”

7. Confucius remarked, “In teaching men, I
‘make no difference between the rich and the poor. I
have taught men who could just afford to bring me the
barest presentation gift in the same way as I have

taught others.”

8. Confucius then went on to say: “In my method
‘of ‘teaching, I always wait for my student to make
an effort himself to find his way through a difficulty,
before I show him the way myself. I also make him
find his own illustrations before I give him one -of my
own. When I have pointed out the bearing of a subject
in one direction and found that my student cannot
himself ‘see its bearings into other directions, I do
not then repeat my lesson.”

g. When Confucius dined in a house of mourning

he never ate much. On the same day in which he had

31The Moses or Solon of Chinese History: the Founder also of Confucius’
native State, Lu (the England of Ancient China) ; a man who combined the piety
of St. Augustine and the statesmanship of King Alfred of England.

8
50 THE DISCOURSES AND SAYINGS OF CONFUCIUS.

occasion to mourn for the death ofa friend, the sound

of music was never heard in his house.

10. Confucius once said to his disciple, the favourite
Yen Hui, ‘To act when called upon to act, in public
life, and, when neglected, to be content to lead out a
private life :—that is what you and I—we both have

made up our minds upon.”

When his other disciple, the intrepid Chung Yu,
heard the remark, he said to Confucius: “ But if you
were in command of an army, whom would you have
with you?”

“T would not have him,” replied Confucius, ‘‘ who
is ready to seize a live tiger with his bare arms, or jump
into the sea, without fear of death. The man I would
have with me would be a man who is conscious of the
difficulties of any task set before him, and who, only

after mature deliberation, proceeds to accomplish it.”

11. Confucius once remarked, “If there is a sure
way of getting rich, even though one had to be a
groom and keep horses, I would be willing to be one.
But as there is really no sure way of getting rich, I

prefer to follow the pursuits congenial to me.”

12. There were three cases in life in which Con-

fucius considered a man was called upon to exercise the
THE DISCOURSES AND SAYINGS OF CONFUCIUS. 51

most mature deliberation: in case of worship, of war
and of sickness.

13. When Confucius on his travels was in a certain
State he, for the first time, heard played a piece of
ancient music (the oldest then known in China).”
Thereupon he gave himself up to the study of it for
three months, to the entire neglect of his ordinary food.
He was then heard to say, “I should never have
thought that music could be brought to such perfection.”

14. A disciple who was with Confucius on his
travels while in a certain State,—speaking of the reigning
prince of that State who, while his father was driven to
exile, succeeded, on his grandfather’s death, to the
throne, and was then opposing the attempt of his father
to return to the country,—said to another disciple :
“Ts the master in favour of the son, the present ruler?”
“Qh,” replied the other disciple, ‘‘ I will ask him.”

The other disciple accordingly went in where
Confucius was, and said to him: “ What kind of men
were Po-yi and Shuh-tsi?”* ‘They are ancient
worthies,” answered Confucius. ‘“ But,’ asked the dis-
ciple, “did they complain of the world?” “No,”

replied Confucius, ‘“‘ what they sought for in life was to

32 Sce Chapter ITI, Section 25.
% See note Chapter Vv; Section 23,
52 THE DISCOURSES AND SAYINGS OF CONFUCIUS.

live a high moral life, and they succeeded in living a
high moral life. What had they then to complain of
the world?” The disciple then went out and said to
the other disciple, ‘No, the master is not in favour of
the present ruler.”

15. Confucius remarked, “ Living upon the poorest
fare with cold water for drink, and with my bended arms
for a pillow,—I could yet find pleasure in such a life,
whereas riches and honours acquired through the sacrifice
of what is right, would be to me as unreal as a mirage.”

16. Confucius once remarked, after he had begun
the study of the I-king,* “If I could hope to live some
years more, long enough to complete my study of the
I-king, I should then hope to be without any great
shortcomings in my life.”

17. The subjects upon which Confucius loved to
talk were: Poetry, history, and the rules of courtesy and
good manners, He frequently talked on these subjects.

18. The reigning prince of a small principality
asked a disciple of Confucius, the intrepid Chung Yu, to

34 This book is now known to foreigners as “ The Book of Changes,” one of the
so-called five Classics in the Chinese Bible, It seems, to us, the book isan attempt
at a mathematical or exact scientific statement of mental phenomena and tora]
problems. It might be called, ‘The Theory of Fluxions,” applied originally to the
actions of physical forces in nature, but now, as it stands,—to the moral forces
and intellectual forces in the world. Sir CHALONER ALABASTER has published

the only intelligible papers on this book, which should be consulted by anyone
interested in the subject. :
THE: DISCOURSES AND SAYINGS. OF. CONFUCIUS.. 53:

give his opinion of Confucius. The disciple did not say
anything in reply. When Confucius afterwards heard
of the enquiry, he said to his disciple: ‘“ Why did you
not say to him thus: ‘ He is a man who, in the efforts he
makes to overcome the difficulty in acquiring know-
ledge, neglects his food, and, in the joy of its attainment,
forgets his sorrows of life; and, who thus absorbed,
becomes oblivious that old age is stealing on him?’”

19. Confucius remarked, ‘‘I-am not-one born with
understanding. I am only one who has given himself
to the study of Antiquity and is diligent in seeking
for understanding in such studies.

20. Confucius always refused to talk of supernatural.
phenomena; of extraordinary feats of strength; of
crime or unnatural depravity of-men; or of supernatural.
beings.

21. Confucius remarked, “ When three. men meet
together, one of them who is .anxious to learn can
always learn something of the other two. He can
profit by the good example of the one and avoid the
bad example of the other.”

22. Confucius, on one occasion of great personal
danger to his person from an enemy, was heard to say,
“God has given me this moral: and intellectual power

in me ; what can.that man do to me os
§4 THE DISCOURSES AND SAYINGS OF CONFUCIUS.

23. But on another occasion Confucius remarked
to his disciples, “ Do you think, my friends, that I have
some mysterious power within me? I have really
nothing mysterious in me,—to you, of all others. For
if there is anyone who shows to you everything which
he does, I am, you know, my friends, that person.”

24. Confucius through his life and teaching taught
only four things: a knowledge of literature and the
‘arts, conduct, conscientiousness and truthfulness.

25. Confucius once, speaking of the men and state
of the society of his time, remarked, “ Holy, sainted men
I do not expect to see; if I could only meet with wise
and good men I would be satisfied.

“Perfectly honest men I do not expect to see; if
I could only meet with scrupulous men I would be
satisfied. But in a state of society in which men must
pretend to possess what they really do not possess;
pretend to have plenty, when they have really nothing ;
and pretend to be in affluence when they are in actual
want :—in such a state of society, it is difficult to be
even a scrupulous man.”

26. Confucius sometimes went out fishing, but
always with the rod and angle; he would never use a
net. He sometimes went out shooting, but he would

never shoot at a bird except on the wing.
THE DISCOURSES AND SAYINGS OF CONFUCIUS. § 5

27. Confucius once remarked, “‘ There are, perhaps,
men who propound theories which they themselves
do not understand. That is a thing I never do. I read
and learn everything and, choosing what is excellent,
I adopt it; I see everything and take note of what
I see: that is, perhaps, next to having a great under-
standing.”

28. A certain place was noted for the bad character
of the people in it. When Confucius allowed a young
man of that place to be presented to him, his disciples
were astonished. But Confucius said, ‘‘'Why should
one be too severe ? Whena man reforms and comes to
me for advice, I accept his present reformation without
inquiring what his past life has been. I am satisfied if
I find that, for the present, he has really reformed,
without being able to guarantee that he will not relapse

again. But why should one be too severe ?”

29. Confucius then went on to remark, “Is moral
life something remote or difficult? If a man will only
wish to live a moral life—there and then his life

becomes moral.”

30. A minister of justice in a certain State enquired
of Confucius, while he was in that State on his travels, if

the reigning prince in Confucius’ native State was a
56 THE DISCOURSES AND SAYINGS OF CONFUCIUS.

‘man ‘of propriety in his life. ‘ Yes,” answered Con-
fucius, “he is.”

After a while, when Confucius had left, the minister
beckoned to a disciple of Confucius to approach, and
said to him: “I have always been taught to believe that
a good and wise man is impartial in his judgment. But
now I find it is not so. The reigning prince of your
State married a princess from the reigning house of a
State whose family surname is the same as that of your
prince ; and, to conceal the impropriety,* your prince
changed her surname in the title given to her at Court.
Now if, after this, your prince can be considered a man
of propriety in life, who may not be considered so ?”

Afterwards when the disciple told Confucius of
what the minister said, Confucius remarked, “I am glad
that whenever I make a mistake, people always know
it.”

31. When Confucius asked a man to sing, if he
sang well, Confucius would make him sing again the
same song, accompanying him with his own voice.

32. Confucius remarked, “In the knowledge of
letters and the arts, I may perhaps compare myself with

*It was and is considered very improper in China for a man to marry not

only a first cousin, but even a woman whose same family surname with himself,
might prove her to be'a distant first cousin.
THE DISCOURSES AND SAYINGS OF CONFUCIUS. 57

other men. But as for the character of a good and
wise man who carries out in his personal conduct what
he professes,—that is something to which I have not

yet attained.”

33. Confucius then went on to say, ‘And as for
the character of a holy, sainted man or even a moral
character,—how should I dare even to pretend to
that. That I spare no pains in striving after it and
am indefatigable in teaching others to strive for it,—

that, perhaps, may be said of me.”

A disciple, who heard what was said, thereupon
remarked, ‘That is where we, your disciples, cannot

follow you.”

34. On one occasion when Confucius was sick,
a disciple asked that he would allow prayers to
be offered for his recovery. “Is it the custom?”

rr in

asked Confucius. ‘Yes,” replied the disciple,
the Book of Rituals for the Dead it is written,
‘Pray to the Powers above and pray to the Powers

below.’ ”

“ Ah,” said Confucius then, “ my prayer has been a

long—lifelong—one.”

35. Confucius remarked, ‘‘Extravagance leads to
9
58 THE DISCOURSES AND SAYINGS GF CONFUCIUS.

excess ; thrift to meanness: but it is better to bé mean
than to be guilty of excess.” *

36. Confucius remarked, “ A wise and good man
is composed and happy; a fool is always worried and
full of distress.”

37. Confucius, in his look, was gracious but serious”;
he was awe-inspiring but not austere; he was earnest
but unaffected.

* Sir CHALONER ALABASTER translates: “ Extravagance leads to sin; thrift
makes men mean: but it is better to be mean than to sin.”

* Beseligend war ihre Nahe,
Und alle Herzen wurden weit
Doch eine Wirde, eine Hohe
Entfernt die Vertraulichkeit.
Das Madchen aus dem Fremde.—ScHILLER.
THE DISCOURSES AND SAYINGS OF CONFUCIUS. 59

CHAPTER VIII.

1. Confucius speaking of a remote Founder of the
Imperial House of Chou,” the then ruling dynasty,
remarked: ‘“‘He was a man, it may be said, of the
highest moral greatness. He three times refused the
government of the Empire; although the world, not
knowing this, does not speak much of him.”

2. Confucius remarked, ‘‘ Earnestness without judg-
ment becomes pedantry; caution without judgment
becomes timidity ; courage without judgment leads to
crime; uprightness without judgment makes men
tyrannical.

When the gentlemen of a country are attached
to the members of their own family, the people will
improve in their moral character; when the gentlemen
do not discard their old connections, the people will
not become grasping in their character.

3. When a disciple of Confucius was on his death-

bed, he called to him his own disciples and said to

% B.C, 1122-225.
® That is why the Scotch, who despise a kinless loon, are a peculiarly moral

people,
60 THE DISCOURSES AND SAYINGS OF CONFUCIUS.

them: “Uncover my feet; uncover my hands. The
Psalm says :—

‘Walk with fear and with trembling
As on the brink of a gulf;
For the ground you are treading

Is with thin ice covered above.’

But now, my young friends, I shall from henceforth
be free from all these things.”

4. On the same occasion as mentioned above,
when a young noble of the Court came to see him,
the disciple said to him, ‘ When the bird is dying, its
song is sad ;. when a man is dying, his words are true.

“ Now a gentleman in his education should consider
three things as essential. In his manners, he aspires
to be free from excitement and familiarity. In the
expression of his countenance, he seeks to inspire
confidence. In the choice of his language, he aims at
freedom from vulgarity and unreasonableness. As to
the knowledge of the technical details of the arts and
sciences, he leaves that to professional men.”

5. A disciple of Confucius remarked, ‘“ Gifted
himself, yet seeking to learn from the ungifted;
possessing much information himself, yet seeking it
from others possessing less; rich himself in the treasures

of his mind, yet appearing as though he were poor ;
THE DISCOURSES AND SAYINGS OF CONFUCIUS. 61

profound himself, yet appearing as though he were
superficial: —I once had a friend who thus spent his life.”

6. A disciple of Confucius remarked, “A man who
could be depended upon when the life of an orphan
prince, his master’s child, is entrusted to his care,
or the safety of a kingdom is confided to his charge,—
who will not, in any great emergency of life and
death, betray his trust,—such a man I would call
a gentleman; such a man I would call a_ perfect
gentleman.”

7. A disciple of Confucius remarked, ‘An educated
gentleman may not be without strength and resoluteness
of character. His responsibility in life is a heavy one,
and the way is long. He is responsible to himself for
living a moral life ; is that not a heavy responsibility ?
He must continue in it until he dies; is the way then
not a long one ?”

8. Confucius remarked, “In education sentiment
is called out by the study of poetry; judgment is
formed by the study of the arts; and education of the
character is completed by the study of music.”

49 WORDSWORTH says of poetry that it tends to :—
“ Nourish the imagination in her growth,
And give the mind that apprehensive power,

Whereby she is made quick to recognise
The moral properties and scope of things,”
62 THE DISCOURSES AND SAYINGS OF CONFUCIUS.

g. Confucius remarked, “The common people
should be educated in what they ought to do; not to
ask why they should do it.” *

10. Confucius remarked, ‘A man of courage who
hates to be poor will be sure to commit a crime, A
man without moral character, if too much hated, will
also be sure to commit a crime.”

11. Confucius remarked, ‘A man may have abilities as
admirable as our Lord of Chou,” but if heis proudand mean,
you need not consider the other qualities of his mind.”

12, Confucius remarked, ‘A man who educates
himself for three years without improvement is seldom
to be found.”

13. Confucius remarked, ‘A man who is scrupu-
lously truthful, cultured and steadfast to the death in
the path of honesty,* such a man should not serve in a

country where the government is in a state of revolution

41 A Chinese commentator, Ch‘eng, of the Sung dynasty, says here: “ Confucius
said this not because he did not wish the people to understand, but because it is
impossible to make them understand. But if you say Confucius did not wish the
people to understand, that would mean that he would govern the people by
jugglery or Jesuitism, as is sometimes done by later generations,—a supposition
which is preposterous.”

GoETHE, in his latter years, was inclined to believe that Martin Luther put
back the civilisation of Europe because he appealed to the multitude to judge of
things which they could not possibly be in a position to understand. The real
and true principle of modern democracy, on the other hand, is contained in that
saying of Confucius :—

“Greatly fear the aspirations (the inarticulate, not the mere articulate
aspirations) of the people” XK Se B iia

“The Moses or Solon of Chinese History [see note Chapter VII, Section 5.]

“Like the late General Charles (Chinese) Gordon,
THE DISCOURSES AND SAYINGS OF CONFUCIUS. 63

hor live ina country where the government is in an actual
state of anarchy. When there is justice and order in
the government of the world, he should be known, but
when there is no justice and order in the government
of the world he should be obscure. When there is
justice and order in the government of his own country,
he should be ashamed to be poor and without honour ;
but when there is no justice in the government of his
own country he should be ashamed to be rich and
honoured.”

14. Confucius remarked, “ A man who is not in
office in the government of a country, should never give
advice as to its policy.”

15. Confucius speaking of the performance of a
great musician of the time remarked, “The volume of
sound at the commencement and the clash and com-
mingling of harmony at the end of that ancient ballad
he played were magnificent. How it seemed to fill
the ears !”

16. Confucius remarked, “ Appearance of high
spirit without integrity ; of dullness without humility ;
of simplicity without honesty ;—of such men I really do
not know what to say.”

17. Confucius remarked, “In education study
64 THE DISCOURSES AND SAYINGS OF CONFUCIUS.

always as if you have not yet reached your goal and as
though apprehensive of losing it.”

18. Confucius remarked, ‘“‘ How toweringly high
and surpassingly great in moral grandeur was the way
by which the ancient Emperors Shun and Yii came to
the government of the Empire, and yet they themselves
were unconscious of it.” “ *

19. Confucius remarked, “Oh! how great, as a ruler
of men, was Yao* the Emperor! Ah! how toweringly
high and surpassingly great: Yao’s moral greatness is
comparable only to the greatness of God. How vast
and infinite: the people had no name for such moral
greatness. How surpassingly great he was in the works
he accomplished !_ How glorious he was in the arts he
established.”

20. The great Emperor Shun had five great Public
Servants and the Empire had peace. King Wu* said,
“J had ten great Public Servants who assisted me in
restoring order in the Empire.”

Confucius, remarking on the above, observed: “It

“The Isaac and Jacob of Chinese history: two men in early patriarchic

times in China who rose from the ploughshare to the throne. [B.C. 2253-2205
and B.C. 2205-2197.]

“ The Abraham of Chinese history. [B.C, 2356-2258.]

“The warrior king or the conqueror: the Solomon of Chinese history.
{ B.C, 1122-1115.]
THE DISCOURSES AND SAYINGS OF CONFUCIUS. 65

was said of old that men of great ability are difficult to
find. The saying is very true. The great men who
lived during the period between the reigns of T‘ang (the
title of the Emperor Yao) and Yii (the titie of Shun)
have never been equalled. Among the ten great Public
Servants mentioned above, there was one woman: so
that there were really only nine great men.

“The House of Chou then had two-thirds of the
Empire under them, while still acknowledging the
sovereignty of the House of Yin. The moral greatness
of the early Emperors of the House of Chou may be
considered perfect.

21. Confucius remarked, “I have not been able
to find a flaw in the character of the ancient Emperor,
the Great Yi.” He was extremely simple in his own
food and drink, but lavish in what he offered in sacrifice.
His ordinary clothing was coarse and poor, tut when
he went to worship he appeared in rich and appropriate
robes. The paiace where he lived was humble and
mean, but he spared no expense in useful public works
for the good of the people. In all this I cannot
find a flaw in the character of the Great Yui!”

7 See note 44, Section 18 of this Chapter.

10
66 THE DISCOURSES AND SAYINGS OF CONFUCIUS.

CHAPTER IX.

1. Confucius in his conversation seldom spoke of

interests, of religion or of morality.

2. A man ofa certain place remarked, ‘‘ Confucius
is certainly a great man. He is a man of very
extensive acquirements, but he has not distinguished

himself in anything so as to make himself a name.”

When Confucius heard of the remark, he said to
his disciples, ‘‘ Now what shall I take up to distinguish
myself? Shall I take up driving or shall I take up
archery? I think I will take up archery.”

3. Confucius remarked, “Linen hats were con-
sidered good taste, but now people generally wear
silk ones. The latter are less expensive ; therefore I
follow the general practice. It was considered correct
form at one time to make your bow, as you enter, from
the lower part of the room; but now the practice
is to make your bow from the upper end of the room.
The latter practice presumes too much; therefore I

continue to make my bow from the lower part of the
room.”
THE DISCOURSES AND SAYINGS OF CONFUCIUS. 67

4. There were four things from which Confucius
was entirely free: He was free from self-interest, from
prepossessions, from bigotry and from egoism.

5. On one occasion, when Confucius: was in fear
for his personal safety from the violence of men of a
certain place, he said to those about him, “Be not
afraid. Since the death of King Wan [who founded
this civilisation] is not the cause of this civilisation with
us here now? If God is going to destroy all civilisation
in the world, it would not have been given to a mortal
of this late generation to understand this civilisation.
But if God is not going to destroy all civilisation in
the world—what can the people of this place do to
me?”

6. A minister of a certain State asked a disciple
of Confucius, saying: Your teacher—he is a holy man,
is he not ? What a variety of acquirements he seems to
possess.” The disciple replied, ‘God has certainly
been bountiful to him to make him a holy man.
Besides he has himself acquired knowledge in many
things.”

When Confucius afterwards heard of the conversa-
tion, he remarked, “Does the minister know me ?
When I was young, I was in a low position in life:

therefore I had to acquire knowledge in many things ;
68 Tiiz DISCOURSES AND SAYINGS OF CONFUCIUS.

but they were merely ordinary matters of routine. You
think a wise and good man requires much knowledge to

make him so; no, he does not require much.”

A disciple also once remarked, “I have heard the
Master say: ‘I have not been called to act in public
life ; therefore I have had time to acquaint myself with

many arts.’”’

7. Confucius once remarked to someone, ‘Do
you think I have a great understanding? I have no
great understanding at ail. When an ordinary person
asks my opinion on a subject, I myself have no opinion
whatever of the subject; but by asking questions on
the pros and cons, I get to the bottom of it.

8. Confucius was once heard to exclaim, “Ah,
woe ’s me. I do not see any signs either in heaven or
on earth that we are near the end of the present period
of disorder and anarchy and that we are about to

inaugurate a new order of things in the world.”

g. When Confucius met a person dressed in deep
mourning, an officer in full uniform or a blind person,
on their approach, although such persons were younger
than himself, he would always stand up, and, when

walking past them, he would respectfully quicken his
steps.”
THE DISCOURSES AND SAYINGS OF CONFUCIUS. 69

10. A disciple, the favourite Yen Hui, speaking
in admiration of Confucius’ teaching, remarked :
“The more I have looked up to it the higher it
appears. The more I have tried to penetrate into
it the more impenetrable it seems to be. When I
have thought I have laid hold of it here, lo! it is there.
But the Master knows admirably how to lead people
on step by step. He has enlarged my mind with
an extensive knowledge of the arts, while guiding and
correcting my judgment and taste. Thus I could not
stop in my progress, even if I would. But when I have
exhausted my efforts and thought I have reached it, the
goal. would still stand clear and distinct away from me,
and I have no means of reaching it, make what efforts
T will.”

11. On one occasion, when Confucius was seriously
sick, his disciple, the intrepid Chung Yu, made arrange-
ments, in case of the decease of the sick man, that each
of the disciples should assume the function of an officer
in the household of a great noble. When Confucius
came to know of what the disciple did, he, in a
remission of his sickness, remarked: I have for this
long while observed that Yu (Chung Yu) practises
self-deception in his actions. To pretend to have

public officers when I have none: whom do I want to
70 THE DISCOURSES AND SAYINGS OF CONFUCIUS.

impose upon by that? Do I want to impose upon God?
Besides, is it not better that I should die in the arms
of you, my friends, than in the arms of mere unsym-
pathetic. officers? Again, even if I should never be
buried with the honours of a public funeral, am I

likely to be left unburied on the public road?”

12. A disciple once said to Confucius, “ There is
a beautiful gem here. Shall I put it in a case and lay
it by ; or shall I seek for a good price and sell it ?”

“Sell it by all means,” answered Confucius, “ Sell
it by all means ; but, if I were you, I should wait until

the price were offered.”

13. On one occasion Confucius said he would go
and live among the barbarous tribes in the East.
x You will there,” remarked somebody, “ feel the want
of refinement.”

“Where a wise and good man lives,” replied

Confucius, “there will be no want of refinement.”

14. Confucius remarked, ‘‘ When I finally returned
from my travels, to my native State, I completed my
work of reforming the State Music and arranging the
Songs and Psalms in the Book of Ballads, Songs and
Psalms, assigning each piece to its proper place in the

book.”
THE DISCOURSES AND SAYINGS OF CONFUCIUS. 71

15. Confucius remarked, “In public life to do one’s
duty to the nobles and princes whom one serves under;
in private life to do one’s duty to the members of one’s
family; in performing the last offices to the dead, to
spare no pains lest anything should be neglected ; and
in using wine, to be able to resist the temptation of
taking it to excess;—which one of these things can
I say that I have been able to do?”

16. Confucius once standing by a stream, remarked,
““ How all things in nature are passing away even like
this,—ceasing neither day nor night !”

17. Confucius once remarked, “I do not now see
a man who can love moral worth in man as he loves
beauty in woman.”

18. Confucius remarked, “‘Suppose a man wants
to raise a mound® and, just as it wants only one basket
more of earth to complete the work, suppose he were
suddenly to stop: the stopping depends entirely upon

himself. Suppose again a man wants to level a road,

48 Life lies before us as a huge quarry lies before the architect. He deserves
not the name of architect except when, out of this fortuitous mass of materials,
he can combine with the greatest economy, fitness and durability, some form the
pattern of which originated in his own spirit. . . . Believe me, most part of
the misery and mischief, of all that is denominated evil in this world, arises
from the fact that men are too remiss to get a proper knowledge of their aims,
and, when they do get it, to work persistently in attaining them. They seem to
me like people who have taken up a notion that they must and will erect a tower,
but who yet expend on the foundation not more stones and labour than would be
sufficient for a hut."—GOETHE, Wilhelm Meister. =
72 THE DISCOURSES AND SAYINGS OF CONFUCIUS.

although he has just thrown over it only one basket of
earth ; to proceed with the work also depends entirely
upon himself.”

19. Confucius remarked of his disciple, the favourite
Yen Hui: “He was the only man who was never
tired and inattentive while I talked with him.”

20. Confucius remarked of the same disciple:
“Alas! he is dead. I have observed his constant
advance ; I never saw him stop in his progress.”

21. Confucius once, speaking of the career of his
many disciples, remarked: Some only sprout up, but
do not flower; some only flower, but do not ripen into
fruit.”

22. Confucius remarked, ‘“‘ Youths should be res-
pected. How do we know that their future will not
be as good as we are now? Only when a man is forty
or fifty without having done anything to distinguish
himself, does he then cease to command respect.”

23. Confucius remarked, “If you speak to a man
in the strict words of the law, he will probably agree
with you; but the important point is that he should so
profit by what you-say to him as to change his conduct.
If you speak to a man in parables, he will probably be
pleased with your story; but the important point is that
he should apply the moral to himself. Now when I find
THE DISCOURSES AND SAYINGS OF CONFUCIUS. 73

a man who agrees with me in what I say, without being
able so to profit by it as to change his conduct, or one
who is pleased with my parable without being able to
apply the moral to himself,—I can do nothing for such

a man.”

24. Confucius remarked, ‘‘ Make conscientiousness
and sincerity your first principles. Have no friends
who are not as yourself. When you have bad habits

do not hesitate to change them.” “

25. Confucius remarked, “The general of an army
may be carried off, but a man of the common people

cannot be robbed of his free will.”

26. Confucius remarked of his disciple, the intrepid
Chung Yu, “Dressed in an old shabby suit of russet
cloth and standing among a crowd dressed in costly
furs without being ashamed,—that is Yu! (the disciple’s

familiar name) :—

“ Without envy, without greed,
What he does is good indeed.”

Afterwards, when the intrepid Chung Yu kept
repeating those two lines of poetry, Confucius remarked,

‘That alone is not good indeed.”

© Repetition of Chapter I, Section 8.
1l
74 THE DISCOURSES AND SAYINGS OF CONFUCIUS.

27. Confucius remarked, ‘“When the cold of
winter comes, it is then you know that the pine tree
and the cypress are the last to lose their green.’

28. Confucius remarked, “ Men of intelligence are
free from doubts, moral men from anxiety, and men
of courage from fear.”

29. Confucius remarked, “Some men there are
with whom you can share your knowledge of facts, but
who cannot follow you in arriving at principles. Some
can follow you to particular principles, but they cannot
arrive with you at general principles. Some can arrive
with you at general principles but they cannot apply
the general principles under exceptional circumstances.”

30. How they are waving, waving,
The blossoming myrtles gay ;
Do I not think of you, love ?
Your home is far away.

Confucius, repeating those lines, remarked, “ That is
because men do not think. Why is it far away ?”

© Scilicet ut fulvum spectatur in ignibus aurum,
Tempore sic duro est adspicienda fides.

OvID.

‘Ein sanfter Wind vom blauen Himmel weht,
Die Myrte still und hoch der Lorbeer steht,
Kennst du es wohl? Dahin! Dahin,
Mécht’ ich mit dir, O mein Geliebter, ziehn.—Gorrue.

But the Ideal—our America, as the young man in Wilhelm Meister 6ays,—is
here in the present, actual, and not far away, 7
THE DISCOURSES AND SAYINGS OF CONFUCIUS. 7 5

CHAPTER X.

1. Confucius in his life at home was shy and
diffident, as if he were not a good speaker. In public
life, however, in courts and councils, he spoke readily,
but with deliberation.

2. At court, in conversation with the junior officers,
he spoke with frankness; with the senior officers, he
spoke with self-possession.

In the presence of his prince, he looked diffident,
awe-inspired, but composed.

3. When his prince called to him to see a visitor
out, he would start up with attention, make obeisance
to receive the command; then, bowing right and left
to officers in attendance and adjusting the folds of his
robes, he would quicken his step, and walk out, not
stiffly, but with dignity and ease. When the visitor had
left, he would return to his place, announcing simply,
“ The guest has retired.” .

4. In entering the rooms of the palace, he would
bend low his body at the door as if it were not high
enough to admit him. In the room he would never
76 THE DISCOURSES AND SAYINGS OF CONFUCIUS.

stand right before the door, nor, in entering it, step on
the door sill.

In passing into the Presence Chamber, he would
start up with attention and speak only in whispers.
Then, holding up the folds of his robes, he would ascend
the steps leading to the throne, bending low his body
and holding in his breath as if he were afraid to
breathe.

After the audience, when he had descended
one step away from the throne, he would relax his
countenance and assume his ordinary look. After
clearing the last steps, he would quicken his pace and
walk with ease and dignity to resume his place among
the courtiers, looking diffident, with awe and attention.

5. When he had to carry the sceptre of the prince,
he would bend low his body as if the weight were too
heavy for him; holding it not higher than his forehead
nor lower than his chest, and, with his look all awe and
attention, walk with slow, measured steps.

At a public reception in the foreign courts to which
he was sent, he behaved with great dignity. At a private
audience in such courts, he was genial and engaging in
his manners.

6. Confucius considered the following details neces-

sary for a gentlemen to observe in matters of ‘dress :—
THE DISCOURSES AND SAYINGS OF CONFUCIUS. 77

A gentleman should never permit anything crimson
or scarlet in colour to be seen in any part of his dress ;
even in his underclothing he should avoid anything red
or of a reddish colour.

In summer, when dressed in a single suit of
gauze or grass-cloth, he should always wear some-
thing underneath, worn next to the skin. In winter
he should line a black suit with lambskin; a light
suit with fawn skin; a yellow suit with fox skin.
His fur underclothing should be made long, with the
right sleeve a little short.

He should always have a change of night-dress,
which should be as long again as the trunk of his
body.

When at home in winter, he should be dressed
in a suit of fox or badger skin. When not in mourning,
he may have any ornaments or appendages on the
girdle of his dress. His under-garment, except when
it is worn as an apron (like the Free Masons now) on
State occasions, he should always have cut pointed
on the upper part.

On a visit of condolence he should never wear a
suit of lamb’s fur or a dark blue hat. On the first
day of the month he should always put on his full
uniform when he goes to Court.
78 THE DISCOURSES AND SAYINGS OF CONFUCIUS.

7. On days when he fasts and gives himself up to
prayer, he should always put on a bright clean suit
of plain cloth. On such days he should always
change the ordinary articles of his food, and move
out of his usual sitting-room.

8. The following are the details which Confucius
observed in matters of food and eating :—

In his food, he liked to have the rice finely cleaned
and the meat, when stewed, cut in small pieces. Rice
injured by damp and heat, or turned sour, he would
not take; nor fish or flesh which was gone. He
would not take anything that had an unwholesome
colour or unwholesome flavour; nor any articles of
food which had been spoilt in cooking; nor anything
out of its season. Meat not properly cut he would
not take; nor any dish served without its proper
sauce.

Although there might be plenty of meat on the
table, he would never allow the quantity of meat he
took to exceed a due proportion to the rice he took.
It was only in wine that he did not set himself a limit ;
but he never took it to excess.

He would not take wine or meat bought where
it had been exposed for sale. He would always have
ginger served on the table. He never ate much.
THE DISCOURSES AND SAYINGS OF CONFUCIUS. 79

After a public sacrifice, he would never keep the
portion of meat he received over night. The meat
he used in sacrifice at home he would never keep over
three days; if kept over three days, he would not
allow it to be eaten.

At table, while eating, he would not speak. When
in bed he would not talk.

Although he might have the plainest fare on the
table, he would always say grace” before he ate.

g. In ordinary life, unless the mat used as a cushion
was properly and squarely laid, he would not sit on it.”

10. When at a public dinner in his native place, he
would always leave the table as soon as the old people
left.

In his native place on the occasion of the Purifica-
tion Festival, when the procession of villagers passed
his house, he would always appear in full uniform on
the steps of his house, standing on the left-hand side of
the house.™

82 An ancient Custom in China equivalent in meaving but not exactly the
same as the “saying grace” in Europe. This custom is, I am told, observed in
some country places in China to this day. The saying grace consists in setting
aside a very small portion of the rice or meat on the table and offering it to the
Powers to which the offrant is thankful that he has it to eat.

53 In ancient China, as now in Japan, among the people, there were no chairs ;
people, even kings and princes, sat on mats on the floor,

54In old China and in most Eastern countries, sanitation forms a part of
religion, not enforced by police or gens d’armes.
80 THE DISCOURSES AND SAYINGS OF CONFUCIUS.

11. When he had occasion to entrust a message of
enquiry after the health of a friend in another country
to any person, he would always, on the person entrusted
with the message leaving him, make obeisance twice

and see him to the door.

On one occasion when a noble, who was the
minister in power in his native State, sent him a present
of some medicines, he received it respectfully, but said
to the messenger: “Tell your Master I do not know
the nature of the drugs: therefore I shall be afraid

to use it.”

12. On one occasion when, as he was returning
from an audience at the palace, he heard that the
State stable was on fire, his first question was, “ Has
any man been injured?” He did not ask about the

horses.

13. When his prince sent him a present of a dish
of cooked meat, he would always have it properly served
on the table, and he himself would taste it before
he allowed others to taste it. When his prince sent
him uncooked meat as a present, he would have it
cooked and then offer it first in sacrifice before his
ancestors. When his prince sent him a live animal, he

would keep it alive.
THE DISCOURSES AND SAYINGS Of CONFUCIUS. 81

When he had the honour to sit with his prince at
table, after the prince had said grace he would first
taste the dishes.

When he was sick, on his prince coming to see him,
he would lie with his head to the east and have his
court uniform laid over him with the girdle drawn
across.

‘When he received a summons from his prince he
would immediately go on foot, without waiting for
his carriage.

14. When he attended the service at the Great
Cathedral (ancestral temple of the reigning prince) he
always enquired what he should do at every stage of the
service.

15. When any friend died who had no one to
perform the last offices, he would always say: ‘“ Leave
it to me: I will bury him.” .

When friends sent him presents, although these
might consist of carriages and horses, he would not on
receiving them make obeisance. The only present
which he received with an obeisance was meat which
had been used in sacrifice.

16. In bed, he was never seen to lie straight on
his back like a corpse. In ordinary life at home, he

would never use formality.
12
82 THE DISCOURSES, AND, SAXENGS: OF CONRUCIUS.

When he met anyone dressed in deep mourning,
although the person might be. a. familiar acquaintance,
he would always look grave and serious. When he
met with an officer in full uniform or a blind person,
although he himself might be in undress, he would
always behave with ceremony and punctiliousness.

When driving in his carriage, on meeting with a
funeral cortege, he. would always. bend his. head forward
out of the carriage, to bow. He would behave. in the
same way when he met the procession carrying the:
mortality: returns of the. population.

At. a dinner, whenever a dish en grand tenue was:
brought to-the: table, he would look: serious and rise. up.
to thank the host.

On a sudden clap of thunder or- during: a violent
storm, he. would. look grave and serious. .

17. When about to mount: his: carriage: he. would:
stand in a proper position, holding the cord’ in: his. hand.
When. in the carriage he would. look straight: before.
him. without turning his head. He would not talk: fast:
or point with his fingers.

18. As they turned to look at it, it instantly.rose-
and, hovering about, it settled; again. Somebody: said,
‘“Ah! pheasant on the hill! Ah! pheasant on the hill:!:

You know the times ! You know. the times!” Confucius’:
THE DISCOURSES AND SAYINGS OF GONFUCIUS. B3

disciple, the intrepid Chung Yu, conned it over three
times; then, suddenly understanding the meaning of the

remark, made an exclamation, rose, and went away.”

55 Chinese commentators give up the passage in this section, confessing they
cannot understand its meaning. Sir CHALONER ALABASTER, however, has
discovered a very good explanation of this passage which unfortunately we cannot
exactly remember. We here make a guess of his explanation from memory.
84 THE DISCOURSES AND SAYINGS OF CONFUCIUS.

CHAPTER XI.

1. Confucius remarked, “ Men of the last generation,
in matters of the arts and refinement, are considered
to have been rude; men of the present generation are,
in those matters, considered polite. But in my practice

I prefer men of the last generation.”

2. Confucius in his old age remarked, “Of all those
who followed me and shared hardships with me in my
wanderings in former years, I do not now see one at

my door.

“ Distinguished for godliness and conduct there were
Yen Hui, Min Tzu Ch‘ien, Jen Pih-niu and Chung
Kung; distinguished as good speakers there were
Tsai Ngo and Tzu Kung; for administrative abilities,

Jen Yu and Chung Yu; and for literary pursuits, Tzu Yu
and Tzu Hsia.”

3. Confucius remarked of his disciple, the favourite
Yen Hui: “There was Hui—(the disciple’s familiar
name), he never gave me any assistance at all. There

was nothing in what I said to him with which he was
not satisfied.”
THE DISCOURSES AND SAYINGS OF CONFUCIUS. 85

4. Confucius remarked of another disciple, saying :
““He was indeed a good son. People found nothing
in him different from what his parents said of him.”

5. A disciple of Confucius was fond of repeating
the verse :—

“A fleck on the stone may be ground away ;
A word misspoken will remain alway.”
Confucius married his niece to him.

6. A noble who was the minister in power in
Confucius’ native State, asked him which one of his
disciples he considered a man of real culture.

Confucius answered, ‘There was Yen Hui; he
was a man of real culture. But unfortunately he died
in the prime of his life. Now there is no one like him.”

7. When the favourite Yen Hui died, his father
begged that Confucius would sell his carriage to buy an
outer case for the coffin in which to bury him.

Confucius answered, “Talented or without talents,
aman’s son will always be to him as no other man’s
son. When my own son died, he was buried in a
simple coffin without the outer case. Now I cannot
go on foot to buy a coffin case for your son. As I
have the honour to sit in the State Council of the

country I am not permitted to go on foot when I go

out.”
86 THE DISCOURSES AND SAYINGS OF CONFUCIUS,

8. When Confucius first heard the news of the
death of his disciple, the favourite Yen Hui, he cried
out in an outburst of grief, “Oh! Oh! God has
forsaken me ! God has forsaken me !

g. When his disciple, the favourite Yen Hui, died,
Confucius burst into a paroxysm of grief. Those
around him said, “Sir, you are grieving too exceed-
ingly.”

“Am I?” he replied, “But if I do not grieve
exceedingly for him, for whom then should I grieve
exceedingly ?”

10. When the favourite, Yen Hui, died, Confucius’
other disciples proposed to give him a great funeral.
But Confucius said, “Do not do so for my sake.”

The disciples nevertheless gave him a grand
funeral.

Confucius then said to his disciples: “Hui (the
favourite disciple’s familiar name) behaved to me as to a
father, but I have not been able to treat him as a son.
It is not my fault. Ah! gentlemen, it is your fault.”

11. A disciple (the intrepid ChungYu) enquired how
one should behave towards the spirits of dead men.

Confucius answered, “We cannot as yet do our
duties to living men; why should we enquire about
our duties to dead men?”
TELE. DISCOURSES AND. SAYINGS: OF CONFucIts. 87

The disciple went on to enquire about death.
Confucius. answered, ‘We do not as yet know about
life; why should we enquire about death ?”

12, On one occasion several of his disciples were
standing in attendance on Confucius. One was calm
and self-possessed. The intrepid Chung Yu stood ‘up-
right and soldier-like. Two others looked. frank and
engaging. Confucius, looking on them,, was pleased.
He remarked, however, “There is Yu (Chung Yu’s:name}
there,—I am afraid he will not die a natural death.” ™

13. A party in Confucius’ native State. proposed to
build a new State-house. A disciple of. Confucius
remarked, ‘‘ Why not keep the old building and modify
it to suit the present circumstances? Why construct
a new building ?”

“That man,” said Confucius, referring to the
disciple, ‘‘seldom speaks; but when he does speak,
he always hits the mark.”

14. Confucius on one occasion speaking in rebuke
of his disciple, the intrepid Chung Yu, said : “That man
with his trumpet-blowing should not be permitted to
come to my house.”

%The- prophecy eventually came true. The. intrepid, chivalrous Chung Yu
afterwards, in defending a town against the mob in a riot, was killed. Before ha.
expired, when his helmet had'been knocked to one side in the fight, he cally

straightened it, saying: “A gentleman must die with his personal attire in. proper.
order.” feo co
88 THE DISCOURSES AND SAYINGS OF CONFUCIUS.

After that the other disciples began to look down
upon Chung Yu. But Confucius said, “That man, in
his education, has entered the gate, but not the

house.”

15. A disciple of Confucius, referring to two other
disciples, enquired which of the two was the better
man. Confucius answered, “One goes beyond the
mark: the other does not come up to it.” “Then,”
replied the disciple, ‘‘the first man is a better than the
last.”

“No,” answered Confucius, “to go beyond the

mark is just as bad as not to come up to it”

16. The head of a powerful family of nobles in
Confucius’ native State had amassed immense wealth.
A disciple of Confucius, who was in that nobleman’s
service, was very exacting in collecting imposts for him
from the people on his estate, thus increasing his
master’s already great wealth. ‘He is no disciple of
mine,” exclaimed Confucius, referring to the disciple
mentioned above, and speaking to his other disciples,

“Proclaim it aloud, my children, and assail him !”

17, Confucius, speaking of his four disciples,
remarked, “One was simple; another was dull;

another was specious ; and the last was coarse.”
THE DISCOURSES AND SAYINGS OF CONFUCIUS. 89

18. Confucius, speaking of his disciple, the favourite
Yen Hui, and of another disciple, remarked, “ There is
Hui,—(Yen Hui’s name)—he is almost perfect as a
man; yet he is often reduced to want. The other
man does not even believe in religion; yet his
possessions go on increasing. Nevertheless, the latter is
often right in his judgment of things.”

19. A disciple of Confucius enquired what con-
stituted an honest man.

‘‘An honest man,” answered Confucius, ‘‘ does not

‘te. the secret

cant™ neither does he profess esoterism,’
of any -ism.

20. Confucius then went on to say, “ Men now are
earnest in what they profess. Are they really good
and wise men? or are they serious only in appearance?
That is what I should like to know.”

21. A disciple, the intrepid Chung Yu, asked if
he might at once carry out into practice any truth
which he had learnt.

“No,” answered Confucius, “ You have the wishes
of your parents and of your old people at home to
consult. How can you take upon yourself to carry

at once into practice what you have learnt.”

St? Literally “does not go upon the beaten tracks," or what Carlyle calls
formule,

13
90 THE DISCOURSES AND SAYINGS OF CONFUCIUS.

Another disciple on another occasion asked the
same question.

“Yes.” replied Confucius, “ carry it out at once.”

Afterwards another disciple ventured to enquire of
Confucius why he gave two totally different answers to
the same question.

“That is because,” answered Confucius, “the one
man is too diffident ; I therefore said that to encourage
him: the other man, however, is too froward; therefore
I said that to pull him back.”

22, When on an occasion Confucius and_ his
disciples on their travels were threatened with danger
from the violent men of a certain place, his disciple, the
favourite Yen Hui, was separated from the party.
Afterwards, when the disciple rejoined him, Confucius
said, “I was afraid you had been killed.” “ While you
live,” answered the disciple, ““how should I dare to
allow myself to be killed?”

23. A member of a family of nobles who were in
power in Confucius’ native State, referring to two
disciples of his who were in the service of that powerful
family, enquired whether those two disciples could be
considered statesmen. “Oh!” replied Confucius, ‘I
thought you had something extraordinary to ask my

opinion about. You wish to have my opinion on these
THE DISCOURSES AND SAYINGS OF CONFUCIUS. JI

men: is that all you want? Men I call statesmen are
those who will serve their master according to their
sense of duty; who, however, when they find they cannot
do that, consistently with their sense of duty, will
resign. As to those two men you refer to,—they may
be considered as states-functionaries, not statesmen.”

“ But,” the noble went on to ask, “will these two
men carry out anything they are called upon to do?”
““An act of parricide or regicide they will not carry
out,’ answered Confucius.

24. A disciple of Confucius, the intrepid Chung Yu,
on one occasion got a very young man appointed Chief
Magistrate of an important town. ‘You are ruining a
good man’s son,” said Confucius to him.

‘““Why,” answered the disciple, “he has the large
population to deal with; he has questions of the
interests of the country to decide upon. Why must
one read books in order to educate himself?”

“That,” replied Confucius, “is the reason why I
hate men who are always ready with an argument.”

25. On one occasion five of his disciples were
sitting in attendance on Confucius.

Confucius then said to them, “I am only a little
older than you, gentlemen. Do not mind that. Now

living a private life, you all say that you are not known
g2 THE DISCOURSES AND SAYINGS OF CONFUCIUS.

and appreciated by men in authority ; but suppose you
were known, tell me now, each of you, what would you
be able to do?”

“YT could,” answered the intrepid Chung Yu at
once, without hesitation, “if I had the conduct of affairs
in a State of even the first power which was hemmed
in between two States of great power and which was
embroiled in the midst of a war, and hence harassed by
famine and distress—I could, if I had the conduct of
affairs in such a State for three years, make the people
brave and, moreover, know their duty.”

On hearing this, Confucius only smiled; and,
turning to another disciple, said: ‘“ And you—what do
you say?”

“1 could,” answered the disciple appealed to, “If I
had the conduct of the government of a State, say, of
the third or fourth power, I could in such a case, after
three years, make the people live in plenty. As to
education in higher things, I would leave that to the
good and wise men who will come after me.”

Confucius then turned to another disciple and said:
“Now you—what do you say ?”

“I do not say,” replied the disciple, “that in what
I am going to suppose I cow/d do what I propose ;
only, I would ¢ry to do it. Suppose then there were
THE DISCOURSES AND SAYINGS OF CONFUCIUS. 93

functions to be performed in any ‘Court, such as public
receptions and general assemblies,—dressed in an ap-
propriate uniform, I think I could be the vice-pre-
siding officer.”

‘And now you,” said Confucius to the last of the
four disciples, “what do you say?”

The discipie thus last appealed to, then laid aside
the harpsichord which he was thrumming, stood up
and answered: “What I have in my mind differs
entirely from what those three gentlemen have
proposed.”

“What harm is there in that?” replied Confucius,—
“we are all only speaking out each his own mind.”
“Then,” answered the disciple, “we will suppose now
that we are in the latter days of spring, when we have
changed all our winter clothing for fresh, new, light gar-
ments for the warmer weather. I would then propose
that we take along with us five or six grown-up young
friends and six or seven still younger men. We will
then bathe in that romantic river; after which we will
go to the top of that ancient terrace to air and cool
ourselves; and at last we will return, singing on our
way as we loiter back to our homes.”

“ Ah!” said Confucius then, with a sigh, “I agree

with him.”
94 THE DISCOURSES AND SAYINGS OF CONFUCIUS.

Afterwards, when three of the above four disciples
had left, the one who spoke the last word and who
remained behind, enquired of Confucius, saying: “‘ What
do you think of what those three gentlemen said?”

“They, of course,” answered Confucius, “ only
spoke out, each his own mind.”

“But,” asked the disciple, “why did you smile at
the first speaker?”

“Oh,” replied Confucius,“ To rule a country requires
judgment and modesty. But what the first speaker said
was not modest,—therefore I smiled at him.”

‘But the second speaker,” the disciple went on to
ask, ‘‘Did he not speak of the affairs of a nation?”
“Why,” answered Confucius, ‘Did you ever hear of a
State of even the third or fourth power that is not
anation?” ‘Well then,” the disciple went on further
to ask,—“‘the third speaker,—did he not also mean the
affairs of a great nation in what he said?”

‘Where there are courts, public receptions, general
assemblies,” answered Confucius,—“‘ Where do you find
such things except in the Courts of the princes of the
Empire. The third speaker modestly said he would be
a vice-presiding officer at such functions. If such a

man as he is fit only to be a vice-president who would
be fit to be the president ?”
THE DISCOURSES AND SAYINGS OF CONFUCIUS. 95

CHAPTER XII.

1. A disciple of Confucius, the favourite Yen Hui,
enquired what constituted a moral life. Confucius
answered, ‘‘Renounce yourself and conform to the
ideal of decency and good sense.

“Tf one could only,” Confucius went on to say,
“live a moral life, renouncing himself and conforming
to the ideal of decency and good sense for one single
day, the world would become moral. To be moral,
a man depends entirely upon himself and not upon
others.”

The disciple then asked for practical rules to be
observed in living a moral life.

Confucius answered, ‘“ Whatsoever things are con-
trary to the ideal of decency and good sense, do not
look upon them. Whatsoever things are contrary to
the ideal of decency and good sense, do not listen to

53 D’ALEMBERT remarked that the ancient Stoic Diogenes would be the
greatest man in antiquity in Europe, if he only had “decency.”

The first part is the self-renunciation (Kntsagen) of GOETHE:
“ Stirb und werde
Denn so Jang du das nicht hast,
Bist du nur ein traber Gast
Auf der dunklen Erde.” Py
The second part is the imperious ideal of Art (3) —ot the Greeks and
Italians, which in itself, as GOETHE says, és religion.
96 THE DISCOURSES AND SAYINGS OF CONFUCIUS.

them. Whatsoever things are contrary to the ideal of
decency and good sense, do not utter them with your
mouth, Lastly, let nothing in whatsoever things you
do, act or move, be contrary to the ideal of decency

and good sense.”

2. Another disciple of Confucius on another occasion

asked what constituted a moral life.

Confucius answered, “When going out into the
world, behave always as if you were at an audience
before the Emperor; in dealing with the people, act as if
you were at worship before God. Whatsoever things
you do not wish that others should do unto you, do not
do unto them. In your public life in the State as well
as in your private life in your family, give no one a just

cause of complaint against you.”
The disciple then said: ‘ Unworthy and remiss
though I am, I shall try to make what you have just

said the rule of my life.”

3. Another disciple asked what constituted a moral
character. °

Confucius answered, “ A man of moral character is

one who is sparing of his words.”

“To be sparing of words: does that alone,” asked

the disciple, “ constitute a moral character ?”
THE DISCOURSES AND SAYINGS OF CONFUCIUS. 97

“Why,” replied Confucias, “When a man feels the
difficulty of Zévéng a moral life, would he be otherwise
than sparing of his words?”

4. The same disciple asked what constituted a good
and wise man.

Confucius answered, ‘“‘A good and wise man is
without anxiety and without fear.” ‘To be without
anxiety and without fear: does that alone,” asked the
disciple, ‘‘ constitute a good and wise man?”

“Why,” replied Confucius, ‘When a man finds
within himself no cause for self-reproach, what has he
to be anxious about ; what has he to fear ?”

5. Adisciple of Confucius was unhappy, exclaiming
often: “All men have their brothers: I alone have
none.” Upon which another disciple said to him, “I
have heard it said that Life and Death are pre-ordained,
and riches and honours come from God. A good and
wise man is serious and without blame. In his conduct
towards others he behaves with earnestness, and with
judgment and good sense. In that way he will find all
men within the corners of the Earth his brothers.
What reason, then, has a good and wise man to complain
that he has no brothers in his home ?”

6. A disciple of Confucius enquired what con-
stituted perspicuity.

1
98 “THE DISCOURSES AND SAYINGS OF CONFUCIUS.

Confucius answered, ‘A man who can resist long-
continued attempts of others to insinuate prejudice
into him, or one who cannot be influenced by a sudden
appeal to his own personal safety :—such a man may be
considered a man of perspicuity. Indeed, a man who
can resist such an influence, or such an appeal, must be
a really superior man,”

7. A disciple on one occasion enquired what was
essential in the government of a country.

Confucius answered, “ There must be sufficient
food for the people ; an efficient army ; and confidence
of the people in their rulers.”

“But,” asked the disciple then, “If one were
compelled to dispense with one of those three things,
which one of them should go first?”

“Dispense with the army,” replied Confucius.

“But still,” the disciple went on to ask, : If one
were compelled to dispense with one of those two things
remaining, which one of them should go first ?”

“Dispense with the food,” replied Confucius,

“For from of old men have died, but without the
confidence of the people in their rulers, there can be no
government.”

8. An officer of a certain State on one occasion

remarked to a disciple of Confucius, saying: “A wise
THE DISCQURSES AND SAYINGS OF CONFUCIUS. 99

and good man wants only the substance ; why should
he trouble about the style ?”

‘Tam sorry to hear you make such a statement,”
replied Confucius’ disciple, ‘‘What you would say is
true ; but, stated in that way, it is impossible for men
not to misunderstand your meaning. To be sure, the
style comes out of the substance, but the substance also
comes out of the style. For the substance in the skin
of a tiger or a leopard is the same as the substance in
the skin of a dog or a sheep.”

g. The reigning prince of Confucius’ native State on
one occasion asked one of Confucius’ disciples, saying :
“The year now is one of scarcity : we cannot make the re-
venue meet the public expenditure. Whatshould be done?”

The disciple answered, ‘“‘ Why not tithe (take one-
tenth) the people?” ‘ Why,” replied the prince, “ with
two-thirds, even, we cannot make ends meet: how
should we be able to do so with only one-tenth?”
To which the disciple answered, “ When the people
have plenty, the prince will not want. But if the
people want, the prince will not have plenty.”

10, A disciple of Confucius enquired how to raise
the moral sentiment and to dispel delusions in life.

89 Speaking of style in literature, WORDSWORTH says, “To be sure, it was eas
manner, but then, you know, the mints always comes out of the manner,”
Emenson’s “ English Traits.” a
100 THE DISCOURSES AND SAYINGS OF CONFUCIUS.

Confucius answered, ‘‘ Make conscientiousness and
sincerity your first principles. Act up to what is right,
In that way you will raise the moral sentiment in you.

“You wish to live and hate to die. But while
clinging to life, you yet hanker after those things which

can only shorten life: that is a great delusion in life.

Truly your wealth and pelf avail you nought,
To have what others want, is all you sought.”

11. The reigning prince of a certain State asked
Confucius what was essential in the government of
a country.

Confucius answered, ‘‘Let the prince Je a prince,
and the public servant de a public servant. Let the
father de a father, and let the son de ason.”

“Tt is very true,” replied the prince, “Indeed,
if the prince zs not a prince, and the public servant zs
not a public servant, and if the father zs not a father
and the son zs not a son,—in such a state of things,
even though I had my revenue, how should I enjoy it ?”

12. Confucius, speaking of his disciple, the intrepid
Chung Yu, remarked: “One who can settle a dispute
with half a sentence—that is Yu” (Chung Yu's name).

It was also remarked of the same disciple that he

never slept a night over a promise.

© A Chinese Commentator believes that the verse should be transferred to
Chapter XVI, Section 12,
THE DISCOURSES AND SAYINGS OF CONFUCIUS. IOI

13. Confucius on one occasion after he had been
appointed Chief Justice in his native State, remarked :
“While sitting in court, in deciding upon the suits
that come before me, I am no better than other men.
But what I always try to do is to make even the suits
unnecessary.”

14. A disciple of Confucius enquired what was the
essential thing in the conduct of the government of a
country.

Confucius answered, “ Be patient in maturing your
plans and then carry them out with conscientiousness.”

15. Confucius remarked, ‘‘A man who studies
extensively the arts and literature, and directs his
studies with judgment and taste, is not likely to get
into a wrong track.”

16. Confucius remarked, “A good and wise man
encourages men to develop the good qualities in their
nature, and not their bad qualities; whereas, a bad
man and a fool does the very opposite.”

17. A noble who was the minister in power in
Confucius’ native State asked him to define government.

“Government means order,’ answered Confucius.
“If you yourself, sir, are in order, who will dare to be

disorderly ?”

© Repetition of Chapter VI, Section 5,
102 THE DISCOURSES AND. SAYINGS OF CONFUCIUS.

18. The noble mentioned above was distressed
at the frequency of robberies in the country. He asked
Confucius what should be done.

“Tf you yourself,” answered Confucius, “‘ show them
that you do not wish for wealth, although you should
reward them for stealing, the people would not steal.”

19. The same noble again asked about government,
saying, “What do you say to putting to death the
wicked in the interests of the good ?”’

“Tn your government,” answered Confucius, “ why
should you think it necessary to depend upon capital
punishments? Wish for honesty, and the people will
be honest. The moral power of the rulers is as the
wind, and that of the people is as the grass. Whither-
soever the wind blows, the grass is sure to bend.”

20. A disciple of Confucius enquired, “ What
must an educated gentleman do in order to be
distinguished ?”

“What do you mean by being distinguished ?”
asked Confucius.

“JT mean,” replied the disciple, “that whether in
public life or in private life he will be heard of by the
world.”

“That,” answered Confucius, “is to be notorious,
not distinguished.
THE ‘DISCOURSES “AND ‘SAVINGS ‘OF ‘CONFUCIUS. ‘103

‘Now a man who is really a man of distinction is
one who stands upon his own integrity and loves what
is right: who forms a correct judgment of men by
observing how they look as well as by regarding what
they say. Reflection makes him humble in his estimate
of himself as compared with other men. Such a man,
whether he be in public life or in private life, will be a
‘distinguished man.

“As to the notorious man: he is one who wants
‘to be moral in his look and outward appearance, but
really is not so in his life. He prides himself on such
an appearance without misgiving. Such a man in
public life or in private life, will also certainly be heard
of and known.”

21. A disciple of Confucius on one occasion was in
Confucius’ company when he went out for a walk on
a terrace built for a religious purpose. The disciple
then took the occasion to ask him what one should do
in order to elevate the moral sentiment ; to discover
the secret vices and failings in one’s inmost mind; and,
lastly, to dispel the delusions of life.”

“That is a very good question indeed,” answered
Confucius.

“Make it a rule,” he then said, “to work for

it before you accept anything as your own: that is,
104 THE DISCOURSES AND SAYINGS OF CONFUCIUS.

perhaps, the best way to elevate the moral senti-
ment.

“Make it a habit to assail your own vices and
failings before you assail the vices and failings of others:
that is, perhaps, the best way to discover the secret

vices of your inmost mind.

“Tf a man allows himself to lose his temper and
forget himself of a morning, in such a way as to be-
come careless for the safety of his own person and for
the safety of his parents and friends:—is that not a case

of a great delusion in life?”
22. The same disciple mentioned above asked,
“What does a moral life consist in?”

“The moral life of a man,” answered Confucius,

“consists in loving men.”

The disciple then asked, “‘ What does understanding
consist in ?”

“Understanding,” answered Confucius, “ consists
in understanding men.”

The disciple, however, did not seem to comprehend

the meaning of what was said. Thereupon Confucius

® The Chinese word which we have all along translated “moral life
and moral character ” means literally “humanity.”

“The aim in education,” says ComMeNtus, “is to train generally all who are
boro men to all what is human.”
THE DISCOURSES AND SAYINGS OF CONFUCIUS. 105

went on to say, “ Uphold the cause of the just, and put
down every cause that is unjust in such a way that the

unjust will be made just.”

When the disciple left, he met on the way another
disciple, and said to him: “ Just a little while ago I saw
the Master, and enquired of him what understanding
consisted in, and he answered, ‘ Uphold the cause of
the just, and put down every cause that is unjust in such
a way that the unjust will be made just. What did he
mean by that ?”

“It is a saying,” replied the other disciple, “ very
wide indeed in its application. When the ancient
Emperor Shun came to the government of the Empire
and, selecting from among the people, advanced Kao
Yao to be Minister of Justice: from that moment all
immoral people disappeared. When the ancient Emperor
the great T‘ang came to the government of the Empire
and, choosing from among the people, advanced I-yin
to be Prime Minister: from that moment, all immoral

men disappeared.”
23. A disciple of Confucius enquired how one
should behave to a friend.

Confucius answered, ‘‘ Be conscientious in what

you say to him! Lead him on gently to what you would
15
106° THE DISCOURSES AND SAYINGS OF CONFUCIUS.

7

have him be ; if you find you cannot do that, stop. Do
not quarrel with him only to get insulted.”

24. A disciple of Confucius remarked, ‘‘ A wise man
makes friends by his taste for art and literature. He

uses his friends to help him to live a moral life.”
THE DISCOURSES AND SAYINGS OF CONFUCIUS. 107

CHAPTER XIII.

1. A disciple of Confucius enquired how to conduct
the government of a country.

Confucius answered, ‘“‘Go before the people with
your example ; show them your exertion.” The disciple
asked for something more. “Be indefatigable in that,”
replied Confucius.

2. Another disciple, who was in the service of a
powerful noble in Confucius’ native State, enquired how
to conduct the government of the country.

Confucius answered, ‘‘ Leave the initiative in the
details of government to the responsible heads of the
departments. Overlook small short-comings; and
advance men of ability and worth.”

“ But,” answered the disciple, “how am I to know
who are men of ability and worth?”

“Advance those,” replied Confucius, ‘‘ whom you
already know: there is then no fear that those whom
you do not know will be neglected.”

3. A disciple, the intrepid Chung Yu, said to
Confucius on one occasion when the reigning prince of

a certain State was negotiating for Confucius to enter
108 THE DISCOURSES AND SAYINGS OF CONFUCIUS.

his service: “The prince is waiting, sir, to entrust the
government of the country to you. Now what do you

consider the first thing to be done ?”

“Tf I must begin,” answered Confucius, “I would

begin by defining the names of things.”

“Oh! really,” replied the disciple,—‘ but you are
too impractical. What has definition of names to do

here ?”

“Sir,” replied Confucius, ‘“‘you have really no
manners. A gentleman, when he hears anything he
does not understand, will always wait for an ex-

planation.

“Now, if names of things are not properly defined,
words will not correspond to facts. When words do
not correspond to. facts, it is impossible to perfect any-
thing. Where it is impossible to perfect anything, the
arts and institutions of civilisation cannot flourish.
When the arts and institutions of civilisation cannot
flourish, law and justice cannot attain their ends; and
when law and justice do not attain their ends, the

people will be at a loss to know what to do.

‘Therefore a wise and good man can always

“specify whatever he names ; whatever he .can. specify,
THE DISCOURSES AND SAYINGS OF CONFUCIUS. .109

he can carry out. A wise and good man makes it a

point always to be exact™ in the words he uses.”

4. A disciple of Confucius requested to be taught
farming. Confucius answered, ‘For that I am not as

good as an old farmer.”

The disciple then asked to be taught gardening.
“For that,” replied Confucius, “I am not as good as

an old gardener.”

After the disciple had left, Confucius remarked,
“What a petty-minded man he is!”

“When the rulers of a country,” he then went
on to say, “encourage education and good manners
the people will never fail in respect! When the rulers
encourage the love of justice, the people will never
fail in obedience; when the rulers encourage good
faith, the people will never fail in honesty. In such
case, people from all quarters will flock to that
country :—what need then has a ruler to know about
husbandry ?”

Literally “not careless.” CONFUCIUS here points out, as a characteristic
of his time, what the Revd. Mr. Sarit in his Chinese Characteristics has lately
very clevcrly pointed out as a characteristic of the Chinese of the present day,
namely “a want of exactness,” which, wherever and whenever it exists makes
it impossible for the arts of civilisation to flourish. But “the want of exactness”
in the use of words, we fancy, is not entirely confined to China now, See note
Chapter VI,-Section 23, :
IIO THE DISCOURSES AND SAYINGS OF CONFUCIUS.

5. Confucius remarked,“A man who can recite three
hundred pieces of poetry by heart, but who, when the
conduct of the affairs of a nation is entrusted to him,
can do nothing, and who, when sent on a public mission
to a foreign country, has nothing to say for himself,—
although such a man has much learning, of what use
is it?”

6. Confucius remarked, “If a man is in order in
his personal conduct, he will get served even without
taking the trouble to give orders. But if a man is
not in order in his personal conduct, he may give
orders, but his orders will not be obeyed.” -

7. Confucius remarked of the state of govern-
ment of his own State and that of another State
in his time: “The one is about the same as the
other.”

8. Confucius remarked of a public character of the
time that he was admirable in the way in which he
ordered the economy of his home. Confucius said:
‘“When he had saved something from his income, he
would remark, ‘I have just made ends meet.’ Later
on, when he had increased his saving, he would remark,
‘I have just managed to pay for all I require.’ Finally,
when he had saved a large surplus, he would remark,

“Now I can just manage to get along pretty well.’”
THE DISCOURSES AND SAYINGS OF CONFUCIUS. III

9. When Confucius on his travels was on one
occasion entering a certain State in company with a
disciple who was driving the carriage for him, he
remarked, ‘“‘ What a large population is here !”

“With such a large population,” asked the disciple,
“what should be done?” ‘Enrich them,” answered
Confucius. ‘And after that?” asked the disciple.
‘Educate them,” replied Confucius.

10. Confucius on one occasion remarked, “If I
were given the conduct of the government of a
country now, in one year I should have accomplished
something ; after three years, I should have put
everything in order.”

11. Confucius went on to remark, “It is a common
saying that if good honest men had the rule of a
country for a hundred years, they could make deeds of
violence impossible and could thus dispense with capital
punishment. It is a very true saying !”

12. Confucius finally remarked, “Ifa really God-
sent great man were to become Emperor now, it would
still take a generation before the people could be
moral.”

13. Confucius remarked, “Ifa man has really put
his personal conduct in order, what is there in the

government of a country that he should find any
II12 THE DISCOURSES AND SAYINGS OF CONFUCIUS.

difficulty in it? But if aman has not put his personal
conduct in order, how can he put in order the people
of a country?”

14. On one occasion when a disciple who was in
official employment returned from the palace, Confucius
said to him, “ Why are you so late?” “Oh!” answered
the disciple, ‘‘We have just had State affairs.” “You
mean ‘business’! For if there had been State affairs,
although I am not now in office, I should still have
been consulted.” “

15. The reigning prince of Confucius’ native State
enquired if the principle to make a country prosperous
could be expressed in one single sentence. Confucius
answered, “One cannot expect so much meaning from
a single sentence. There is, however, a saying which
the people have, ‘To be a ruler of men is difficult and
to be a public servant is not easy.’ Now if one only
knew that it is difficult to be a ruler of men, would not
that alone almost make a country prosperous?”

The prince then asked if the principle to ruin a
country could be expressed in one single sentence.

Confucius answered, “So much meaning is not
to be expected from one single sentence. There is,

however, a saying among the people: ‘I find no

** Confucius was then a member of the State council.
THE: DISCOURSES AND SAYINGS OF CONFUCIUS, I13

pleasure in being a ruler of men, except in that what-
soever I order no man shall oppose.’ Now if what is
ordered is right, it is well and good that no one oppose
it; but if what is ordered is not right and no one
Opposes it,—is not that alone enough to ruin a
country?”

16, The prince of a small principality asked* what
was essential in the government of a country.

Confucius answered, ‘When there is good
government in a country the people at home are happy,
and the people in other countries will come.”

17. A disciple of Confucius who was appointed
chief magistrate of an important town enquired what was
essential in government.

Confucius answered, “ Do not be in a hurry to get
things done. Do not consider petty advantages. Ifyou
are in a hurry to get things done, things will not be -
done thoroughly and well. If you consider petty
advantages, you will never accomplish great things.”

18. The reigning prince of a small principality said
to Confucius, ‘‘ Among my people there are men to be
found who are so upright that when a father: steals a
sheep the son is ready to bear witness against him.”

“Tn our country,” replied Confucius, “The upright -

men. are different from that. They consider it consistent.
16
II14 THE DISCOURSES AND SAYINGS OF CONFUCIUS.

with true uprightness for a father to be silent regarding
the misdeed of his son and for a son to be silent
concerning the misdeed of his father.”

19. A disciple of Confucius enquired what was
essential in a moral life. Confucius answered, ‘In
dealing with yourself, be serious; in business, be
earnest; in intercourse with other men, be conscientious.
Although you may be living among barbarians and
savages, these principles cannot be neglected.”

20. A disciple of Confucius enquired, “What must
one be in order to be considered a gentleman?”
Confucius answered,‘‘He must be a man of strict personal
honour; when sent on a public mission to any country,
he will not disgrace his mission. Such a man may be
considered a gentleman.”

The disciple then asked for a type of gentleman
next in degree to the one mentioned above. Confucius
answered, “One whom the members of his family hold
up as a good son and his fellow citizens hold up as a
good citizen.”

The disciple went on to ask for a type of gentle-
man still next in degree.

Confucius answered, ‘‘One who makes it a point to
carry out what he says and to persist in what he

undertakes, a dogged, stubborn little gentleman though
THE DISCOURSES AND SAYINGS OF CONFUCIUS. II5

he is ; such a man may also be considered a type of
gentleman next in degree.”

The disciple finally asked, saying, “‘ But now what
is your opinion of the gentlemen now in the public
service?” ‘They are,” replied Confucius, “only red-
taped® bureaucrats not worth taking into account.”

. Confucius remarked, “If I cannot find equitable
and reasonable men to have to do with, upon necessity
I would choose men of enthusiastic or even fanatical®
character. Enthusiastic men are zealous and there
are always limits which fanatical men would not pass.”

22. Confucius remarked, “The southern people
have a saying, ‘ A man without perseverance cannot be
a doctor or a magician. How true !

“ Again, it issaid in the /-Aing, ‘The reputation for
a virtue once acquired unless persevered in will lead to
disgrace.’”

Commenting on this, Confucius remarked, “It is
much better not to assume the reputation for the virtue

at all.”

The Chinese expression for “red tape” is “ pecks and hampers,” from the
fact that the duty of mere routine officers in ancient times was to weigh and
measure the grain and other produce collected from the people.”

Literally dog-ged—the Chinese character meaning a fierce, tenacious animal
like the bull-dog. In fact, man with a fixed idea.

s The great Chinese commentator, Chu Fu-tzu gives up this last passage, saying
that he does not understand it. We venture here to submit the above explanation
of the passage as given in the translation, x
I16 THE DISCOURSES AND SAYINGS OF CONFUCIUS.

23. Confucius remarked, ‘A wise man is sociable,
but not familiar, A fool is familiar but not

sociable.”

24. A disciple of Confucius enquired of him, saying,
‘What do you say of a man who is popular with all his

fellow townsmen in a place?”

“He is not necessarily a good man,” answered

Confucius.

“What do you say then,’ asked the disciple,
“of a man who is unpopular with all his fellow
townsmen ?”

“He is neither,” replied Confucius, “necessarily a
good nor a bad man. A really good man is he who is

popular with the good men of a place and unpopular
with the bad men.”

25. Confucius remarked, “A wise and good man
is easy to serve,. but difficult to please. If you go
beyond your duty to please him, he will not be pleased.
But in his employment of men, he always takes into
consideration their capacity. A fool, on the other
hand, is easy to please, but difficult to serve. If you
go beyond your duty to please him, he will be pleased.

But in his employment of men, he expects them to be
able to do everything.”
‘THE DISCOURSES AND SAYINGS OF CONFUCIUS. I17

26. Confucius remarked, “A wise man is dignified,
but not proud. A fool is proud, but not dignified.”

27. Confucius remarked, “A man of strong,
resolute, simple character approaches nearly to the true
‘moral character.”

28. A disciple of Confucius enquired, “ What must

a man be in order to be considered a gentleman ?”
“Confucius answered, “ He must be sympathetic,
‘obliging and affectionate: sympathetic. and obliging
to his friends and affectionate to the members of his
- family.”

29. Confucius remarked, “ A good honest man,
‘after educating the people for seven years, will be able
to lead them to war.”

. 30. Confucius remarked, “To allow a people to
go to battle. without first instructing them, is to betray
them.”
118 THE DISCOURSES AND SAYINGS OF CONFUCIUS.

CHAPTER XIV.

1. A disciple of Confucius enquired what con-
stituted dishonour. Confucius answered, “‘ When there
is justice and order in the government of the country, to
think only of pay is dishonourable. When there is no
justice and order in the government of the country, to
think only of pay is also dishonourable.”

2. The same disciple went on to ask, saying: “A
man with whom ambition, vanity, envy and selfishness
have ceased to act as motives,—may he be considered
a moral character?” ‘What you suggest,” answered
Confucius, ‘‘may be considered as something difficult
to achieve ; but I cannot say that it constitutes a moral
character.”

3. Confucius remarked, “A gentleman who only
thinks of the comforts of life, cannot be a true
gentleman.”

4. Confucius remarked, ‘When there is justice
and order in the government of the country a man may
be bold and lofty in the expression of his opinions as
well as in his actions. When, however, there is no

justice and order in the government of the country, a
THE DISCOURSES AND SAYINGS OF CONFUCIUS. I19

man may be bold and lofty in his action, but he should
be reserved in the expression of his opinions.”

5. Confucius remarked, “A man who possesses
moral worth will always have something to say worth
listening to; but a man who has something to say is not
necessarily a man of moral worth. A moral character
always has courage; but a man of courage is not
necessarily a moral character.

6. A disciple of Confucius on one occasion
remarked in his presence: “There was a famous
man in ancient time who was an excellent marksman
in archery, and there was another man famous for his
feats of strength: both of these men eventually came
to an unnatural end. On the other hand, there were
also in ancient time two men who worked in the fields
and toiled as husbandmen: both these latter finally
came to the government of the Empire.”

Confucius at the time did not say anything in
reply. But when the disciple had left, Confucius
said: ‘What a really wise and good man he is!
How much he honours moral worth in what he has
said !”

7. Confucius remarked, ‘‘ There are wise men who

are not moral characters; but a fool is never a moral

character.”
120: THE. DISCOURSES AND SAYINGS OF CONFUCIUS.~

8. Confucius remarked, ‘“ Where there is affection,
exertion is made easy ; where there is disinterestedness,

instruction will not be neglected.”

g. Confucius, speaking of the great merits of the
State documents of a certain State of the time, remarked :
“Jn the preparation of these State documents, one
minister would first sketch out the draft ; another would
then discuss the several points; another minister after
that would make the necessary corrections ; and finally,
another minister would polish the style and give ita
last finishing touch.”

10. Someone on one occasion asked Confucius’
opinion of the character of a famous statesman (the
Colbert of the time). Confucius answered, ‘“ He was a

generous man.”

The enquirer asked of the character of another
notorious statesman. ‘Why, that man! That man!
Why speak of him at all?”

The enquirer finally asked of the character of Kuan
Chung (the Bismarck of the time). Confucius answered,
“As a man he was able to take possession of an estate,
confiscated from the head of an old noble family in the
country, in such a way that the former owner, although

he was thus obliged to live in great poverty to the.
THE DISCOURSES AND SAYINGS OF CONFUCIUS. I2I1

end of his days, yet had nothing to say in complaint
against Kuan Chung.”

11. Confucius remarked, ‘“To be poor without
complaining is not easy ; but it is easy to be rich without
being proud.”

12, Confucius remarked of a public character of
the time: “As an officer in the retinue of a great
noble, he would be excellent, but he is not fit to be
councillor of State even in a small principality.”

13. A disciple of Confucius enquired what con-
stituted a perfect character. Confucius, referring to
the different famous known men of the time, said:
“CA perfect character should have the intellect of such a
man; the disinterestedness of such another man; the
gallantry of such another ; the accomplishments of such
another man. In addition to those qualities, if he would
culture himself by the study of the arts and institutions
of the civilised world, he would then be considered a
perfect character.”

“ But,” Confucius went on to say, ‘‘ now-a-days it is
not even necessary to be all that in order to be a perfect
character. One who, when he sees a personal advantage,
can think of what is right and, in presence of personal
danger, is ready to give up his life; and who, under
long-continued trying circumstances, does not belie

17
122 THEZDISCOURSES :AND ‘SAYINGS.OF: CONFUCIUS.

the professions of his life:—such a man:‘may also be
considered a perfect character.”

14. Confucius on one occasion enquired about a
teacher from one of his disciples, saying: “Is it true
that your teacher seldom speaks and seldom laughs ;
and that he never accepts anything from anybody?”
“They are. mistaken who say that,” replied the
teacher's disciple, ‘My teacher speaks when it:is time to
speak: therefore people never lose patience when he
does speak. He laughs when he is really delighted ;
therefore people never lose patience when he does
laugh. He accepts when it is consistent. with. right to
accept: therefore people never lose patience when he
accepts anything.” Confucius then. said, “So! is ‘it
really so with him.”

15. Confucius, speaking of a powerful noble. of his
native State, remarked, “He took possession of .an
important military town when sending a message to
the prince to beg him to appoint a successor to his own
family estate. Although it is said that on that occasion
he did not use intimidation with.the prince, his: master,
I do not believe ‘it.”

16. Confucius, speaking of the characters of the two
most famous princes of his time, remarked: “One (the

Frederic the Great of the time) was crafty and without
THE DISCOURSES AND SAYINGS OF CONFUCIUS. 123

honour. :The other (Wilhelm: I . oft Germany) -'was..a
man of honour and without any craftiness ‘in ~ his
character.”

17. A disciple, speaking of the famous statesman
‘Kuan. Ghung. (the Bismarck of the time),: remarked,
“Kuan Chung and another officer were. given charge, as
tutors, of the elder of two princes. When: the younger
‘of the two princes, -in order to succeed to: the throne,
slew his elder brother, the other officer preferred to ‘die
‘with his pupil.and charge; but Kuan Chung:-did not die.
‘Did not Kuan Chung in this- show’ that: he:'was not.:a
‘moral character ?”

Confucius answered, “It was due to the-gteat
services of Kuan Chung that the prince, his master, was
able to call.together the princes. of the Empire to:a
Congress which. prevented a:general war during - the
time. -Whathas oneto say against the moral character—
-whati has one to: say :against ‘the moral character::of a
man like that ?” ®

18. Another disciple then remarked, “ But “—Kuan
Chung not only did -not die with the elder prince, his
pupil and charge ; he even served the younger: prince,

the very man who murdered his pupil and charge.

® The Berlin Congress.of the time. -Sce-note, Chapter I]1,Section 22,
124 THE DISCOURSES AND SAYINGS OF CONFUCIUS.

Did he not in this show that he was not a moral
character ?”

Confucius answered, ‘“ Kuan Chung as Prime
Minister enabled the prince, his master, to exercise
Imperialism over the princes of the time, to unite the
Empire and give it peace. Down to the present day
the people are enjoying the benefits due to his great
services. But for Kuan Chung we should now be
living like savages. He was certainly not like your
faithful lover and his sweetheart among the common
people, who, in order to prove their constancy, go and
drown themselves in a ditch, nobody taking any notice
of them.”

19. A noble of a certain State (who after his death
was given the title of Beauclerc), when he was called
to office in the government, chose for his colleague an
officer who had been serving in his retinue. Confucius,
remarking on this, said: “Such a man certainly

deserves the title of ‘ Beauclerc.’ ”

20. Confucius on one occasion was commenting
on the scandalous life of the prince™ of a certain State,
when somebody remarked, “If he was such a man—

© The Charles II of the time:

“A merry monarch, scandalous and poor.”
His wife is the notorious princess mentioned in Chapter VI, Section 26,
THE DISCOURSES AND SAYINGS OF CONFUCIUS. 125

how did he not lose his throne ?” “ That was because,”
replied Confucius, “ he had great and able men to carry
on the different departments of his administration.”

21. Confucius remarked, ‘‘ From a man who is not
bashful in his talk, it is difficult to expect much in
the way of action.”

. 22, On one occasion, having heard that the Prime
Minister of a neighbouring State had murdered the
prince, his master, Confucius, after purifying himself
as when going to worship, presented himself before the
prince of his own State, and said: “The minister of
the neighbouring State has murdered the Prince, his
master. I beg that steps to bring him to a summary
punishment may be at once undertaken,” But the
prince only answered: “Go and tell our ministers in
the government.”

Confucius then went out, saying as he went: “As
I have the honour to sit in the State council of the
country, I have thought it my duty to bring this to the
notice of my prince; but he, my prince, now tells me
to go and inform the ministers.” Confucius accordingly
went to see the ministers then in power, and told
them what he had said to the prince ; but the ministers
also would not do anything in the matter. Confucius
then said: ‘‘As I have the honour to be a member of
126 THE:‘DISCOURSES‘ AND’ SAYINGS ‘OF CONFUCIUS.

the: State council: of ‘the country, I have done: my: duty
in bringing this to your notice.”

23. A disciple of Confucius. enquired how one
should: behave towards ‘the. prince, his master. Con-
fucius :answered, “Do not impose upon him and, if
necessary, withstand him to his face.”

:24.:.Gonfucius remarked, ‘“A-wise and. good man
looks::upwards in -his-aspirations ; .:a! fool. looks down-
wards.”

-25.°.Confucius: remarked, ‘‘‘Men in old times
educated themselves:.for their own sakes. | Men: now
educate themselves to impress. others.”

226.°An. officer ‘of. ai certain’State; who was an:old
friend:of Confucius;:sent a messenger with:a message of
enquiry tothim. Confucius,:afterimaking the messenger
sit down with him, said to him; ‘“ What.has: your-master
been: doing ?”  ““My master,” replied the:messenger,
“has been: trying: to réduce :the. number-:of -his .short-
comings: without,-however, being able to:do so.”

‘When the messenger. had left; Confucius:exclaimed
“What.a:messenger! What a:messenger !”

27..Confucius remarked, ““A::man who is: not in
office: ini the government of ia country should not give
advice-as to.its policy.” ”

-@Repktition:of Uhaptet VIF;Aection 14,
THEVDISCOURSES -AND' SAYINGS 2OF ‘CONKUCIUS, 127

28, Ar.disciple:of Confucius: remarked,’.“‘ Av wise
man ‘should: never occupy ;his thoughts with :anything
outside of his position.”

29. Confucius remarked, “A wise man is ashamed
to say much; he-prefers to do more.”

30. Confucius once remarked, ‘‘ A ‘wise and ‘good
man may be known in three ways which I ‘am not able
to show in my own person. As a moral ‘man hé is
free from anxiety ; as a man of understanding he is free
from doubt ; and.as a man of courage he is free: from
fear.”

A disciple, who heard what Confucius said, then

remarked, “ That is only what you say of yourself, sir.”

31. A disciple of Confucius was fond of.-criticising
men and making comparisons. Confucius said to‘him,
“You must. be. a very superior man to be able to

do that. For myself, I have no time for it.”

32. Confucius remarked, “Be not concerned: that
men do not.know you ; be concerned that.you:have no
ability.”

33. Confucius remarked, “A man:who does not
anticipate - deceit. nor. imagine . untrustworthiness, but
who can readily detect their._presence, must be .a: very

superior man.”
128 THE DISCOURSES AND SAYINGS OF CONFUCIUS.

34. A practical character of the time said once to
Confucius, “What do you mean by rambling about
with your talk? I am afraid you are also but a self-
seeking good talker.” “I do not wish,” replied
Confucius, “to be a good talker; but I hate narrow-
minded bigotry in men.”

35. Confucius remarked, “A good horse is con-
sidered so, not because of its mere brute strength, but
because of its moral qualities.”

36. Someone on one occasion enquired of
Confucius, saying: ‘What do vou say of requiting
injury with kindness?” Confucius replied, “ How will
you then requite kindness? Requite injury with justice
and kindness with kindness.”

37. Confucius on one occasion remarked, “ Ah!
there is no one who understands me.” Thereupon a
disciple asked, ‘‘ What do you mean, sir, in saying that
no one understands you?” Confucius then answered,
“T do not repine against God, nor do J complain of men.
My studies are among lowly things, but my thoughts
penetrate the sublime. Ah! There is perhaps only
God who understands me.”

38. A man having on one occasion slandered
Confucius and his disciple, the intrepid Chung Yu, to a

noble of the Court, somebody informed Chung Yu of it.
THE DISCOURSES AND SAYINGS OF CONFUCIUS. 129

Chung Yu afterwards, in speaking of it to Confucius, said,
“ My Lord
am strong enough to exterminate that man and expose
his carcase on the market-place.” Upon which Confucius

said, “Whether or not I shall succeed in carrying

 

is being led astray by that man ; but I

out my teaching among men, depends upon the will
of God. What can that man do against the will of
God.”

39. Confucius remarked on one occasion: ‘Men
of real moral worth now retire from the world alto-
gether. Some of less degree of worth avoid or retire
from certain countries. Some of still less degree of
worth retire as soon as they are looked upon with
disfavour. Some of the least degree of worth retire
when they are told to do so.”

40. Confucius went on to say, “I know of seven

men who have written books.” ”

41. A disciple of Confucius, the intrepid Chung Yu,
had on one occasion to pass a night before the gate of a
city. The keeper of the gate, on seeing him, asked,
“Where are you from, sir?” “I am from Confucius,”
replied Chung Yu. “Oh,” said the other, “isn’t it he

*l We here venture to translate the word fE as “to write books and propound
theories." The great Chinese Commentator gives up this passage, saying that he
does not understand the reference.

18
130 THE DISCOURSES AND SAYINGS OF CONFUCIUS.

who knows the impracticalness of the times, and is yet
trying to do something ?””

42. Confucius was on one occasion playing upon a
musical instrument when a man carrying a basket passed
the door of the house. ‘ Ah!” said the man on hearing
the sound of the music, “He has his heart full, the
musician who is playing there!” After a while, he said,
“How contemptible to go on thrumming like that when
nobody takes any notice of you: you should stop !

“You must swim over when the water is high,
But in low water you may ‘ paidle’73 and keep dry.”

On hearing what the man said, Confucius remarked :
“That certainly shows determination; but it is not
difficult.”

43. A disciple of Confucius enquired of him, saying,
“What is meant when the Book of Records says that an
ancient Emperor while observing the period of Im-
perial mourning, kept silence for three years ?”

Confucius answered, ‘‘ That was the rule not only
in the case of that particular Emperor : it was a general

™ Men of real worth in Conructus’ time all retired from the world ; and in

order to earn an honest livelihood took to mean employments, such as here that

of a gate-keeper. In Europe, the world-famous philosopher SPINOZA took to glass-
grinding !

3 “ Paidle "—Scotch for “ wade,”
“We twa hae paidl’t in the burn.”

(i.e. To leave the world in contempt and disgust,
THE DISCOURSES AND SAYINGS OF CONFUCIUS. I3I

rule with all princes of antiquity. When the sovereign
died, for three years all public functionaries received
their orders from the Chief Minister.”

44. Confucius remarked, ‘When the rulers
encourage education and good manners, the people
are easily amenable to government.”

45. A disciple of Confucius enquired what con-
stituted a wise and good man.

Confucius answered, “‘ A wise and good man is one
-who sets himself seriously to order his conversation
aright?” “Js that all?” asked the disciple. ‘“ Yes,”
replied Confucius, “ He wants to order his conversation
aright for the happiness of others.” ‘Is that all ?”
asked the disciple again. “Yes,” replied Confucius,
“He wants to order his conversation aright for the
happiness of the world; and, judged by that, even the
great ancient Emperors felt their shortcomings.”

46. A worthless man, well known to Confucius,
was on one occasion squatting on his heels, and did not
rise up when Confucius passed by him. Confucius then
said to him: ‘A wilful man and a bad citizen in your
youth, in manhood you have done nothing to distinguish
yourself, and now you are dishonouring your old age:
such a man is called a rascal!” With that, Confucius
lifted his staff and hit him on the shanks.
132 THE DISCOURSES AND SAYINGS OF CONFUCIUS.

47. A youth of a certain place was employed by
Confucius in his house to answer the door and introduce
visitors. Someone remarked to Confucius, “I suppose
he has improved in his education.” ‘ No,” replied
Confucius, “1 have observed him sitting where a youth
of his age should not sit, and walking side by side with
people who are his seniors. He is not one who seeks
to improve his education; he is only one who is in

a great hurry to become a grown-up man.”
THE DISCOURSES AND SAYINGS OF CONFUCIUS. 133

CHAPTER XV.

1. The reigning prince of a certain State where
Confucius was on a visit on his travels, asked about
military tactics. “I know a little about the arts of
peace,” replied Confucius, “but I have never studied
the art of war.” The next day he left the country.

Then, going on in his travels, he arrived at
another State. Their provisions having failed them,
his party had to go without food, and were so reduced
that they could not proceed. A disciple, the intrepid
Chung Yu, with discontent in his look, then said
to Confucius, ‘“A wise man and good man—can he,
too, be reduced to such distress?” “Yes,” replied
Confucius, ‘‘a wise and good man sometimes also meets
with distress; but a fool, when in distress, becomes
reckless.”

2. Confucius once remarked to a disciple, ‘“ You
think, I suppose, that I am one who has learned many
things and remembers them all?” “Yes,” replied the
disciple, “but is it not so?”

“No,” answered Confucius, “I unite all my know-

ledge by one connecting principle.”
134 THE DISCOURSES AND SAYINGS OF CONFUCIUS.

3. Confucius on one occasion remarked to a
disciple, “It is seldom that men understand real moral
worth.”

4. Confucius remarked, “The ancient Emperor
Shun was perhaps the one man who successfully carried
out the principle of no-government. For what need
is there really for what is called government? A ruler
needs only to be earnest in his personal conduct, and to

behave in a manner worthy of his position.” ”

5. A disciple of Confucius enquired what one
should do in order to get along well with men. Confucius
answered, “Be conscientious and sincere in what you
say; be earnest and serious in what you do: in that
way, although you might be in barbarous countries, you
will get along well with men. But if, in what you say,
you are not conscientious and sincere, and, in what you
do, you are not earnest and serious, even in your own
country and in your home, how can you get along well

7% The American EMERSON, on a visit to Stonehenge in England in company
with CARLYLE, writes: “On Sunday my friends asked whether there were any
Americans with an American idea? Thus challenged, * * * I opened the
dogma of no-government and non-resistance. * * I said: ‘It is true that I have
‘ never seen in any country a man of sufficient valour to stand up for this truth, and
‘yet it is plain to me that no less valour than this can command my respect.
‘I can see the bankruptcy of the vulgar musket-worship,—though great men are

‘ musket worshippers ; and 't is.certain, as God liveth, the gun that does not need

‘another gun, the :aw of love and justice alone, can effect a clean revolution,’ "—
English Traits,
THE DISCOURSES AND SAYINGS OF CONFUCIUS. 135

with men? Keep these principles constantly before
you, as when, driving a carriage, you keep your eyes on
the head of your horse. In that way you will always
get along well with men.”

The disciple had these words engraved on his belt.

6. Confucius, speaking of a famous historiographer
of the time, remarked, “ What a straightforward man
he was! When there were justice and order in the
government of his country, he was straight as an
arrow ; when there were no justice and order, he was
still straight as an arrow.”

Speaking of another public character of the time,
Confucius remarked, “ What a really wise and good man
he was! When there were justice and order in the
government of his country, he entered the public
service ; but when there were no justice and order, he
rolled himself up and led a strictly private life.”

7. Confucius remarked, ‘When you meet the
proper person to speak to and do not speak out, you
lose your opportunity ; but when you meet one who is
not a proper person to speak to‘and you speak to him,
you waste your words. A man of intelligence never
loses his opportunity, neither does he waste his words.”

8. Confucius remarked, “A gentleman of spirit or

a man of moral character will never try to save his life
136 THE DISCOURSES AND SAYINGS OF CONFUCIUS.

at the expense of his moral character: he prefers to

. . e . . ,
sacrifice his life in order to save his moral character.’

g. A disciple of Confucius enquired how to live a
moral life. Confucius answered, “ A workman who
wants to perfect his work first sharpens his tools. When
you are living in a country, you should serve those nobles
and ministers in that country who are men of moral
worth, and you should cultivate the friendship of the
gentlemen of that country who are men of moral
worth.”

10. A disciple of Confucius enquired what institu-
tions he would adopt for the government of an Empire.
Confucius answered, “I would use the calendar of the
Hsia dynasty; introduce the form of carriage used
in the Yin dynasty; and adopt the uniform of the
present dynasty. For State music I would use the
most ancient music. J would prohibit all the popular
airs in the music of the present day, and I would
banish all popular orators. The modern popular music
provokes sensuality in the people, and popular orators

are dangerous to the State.”

11. Confucius remarked, “If a man takes no
thought for the morrow, he will be sorry before to-day

is out.”
THE DISCOURSES AND SAYINGS OF CONFUCIUS. 137

12. Confucius on one occasion was heard to say,
“Alas! I do not now see a man who loves moral worth

as he loves beauty in women.”

13. Confucius, speaking of a public character of
the time, remarked, ‘‘ He was like one who had stolen
his position. Although he knew the talents and virtues
of a friend he had, yet when he came to office in the
government he did nothing to bring his friend forward,
and was afraid lest his friend should become his

colleague.”

14. Confucius remarked, ‘A man who expects much
from himself and demands little from others will never

have any enemies.”

15. Confucius remarked, “A man who does not
constantly say to himself ‘What is the right thing to

do?’ Ican do nothing for such a man.”

.

16. Confucius remarked, ‘“‘When a body of men
sit together for a whole day without turning their
conversation to some principle or truth, but only amuse
themselves with small wit and smart sayings, it is a

bad case.”

17. Confucius remarked, ‘A wise and good man
makes Right the substance of his being; he carries it

out with judgment and good sense; he speaks it with
19
138 THE DISCOURSES AND SAYINGS OF CONFUCIUS.

modesty ; and he attains it with sincerity :—such a man
is a really good and wise man !”

18. Confucius remarked, “A wise and good man
should be distressed that he has no ability; he should
never be distressed that men do not take notice of him.”

19. Confucius remarked, ‘‘A wise and good man
hates to die without having done anything to distinguish
himself.” “

20. Confucius remarked, ‘““A wise man seeks for
what he wants in himself; a fool seeks for it from
others.”

21. Confucius remarked, “A wise man is proud but
not vain ;”” he is sociable, but belongs to no party.”

22. Confucius remarked, “ A wise man never up-
holds a man because of what he says, nor does he
discard what a man says because of the speaker’s
character.”

23. A disciple of Confucius enquired: “Is there
one word which may guide one in practice throughout
the whole life?” Confucius answered, “The word
‘charity’ ‘* is perhaps the word. What you do not wish

others to do unto you, do not do unto them.”

6 de, Of having lived in vain.
™ Dean SwIFT says, “ A really proud man is too proud to be vain.”

* The modern fashionable word “altruism.”
THE DISCOURSES AND SAYINGS OF CONFUCIUS. 139

24. Confucius on one occasion remarked, “In my
judgment of men, I do not easily award blame nor
easily award praise. When I have happened to praise
a man in a way which might appear beyond his
deserts, you may yet be sure that I have carefully
weighed my judgment. The people of to-day—there
is really nothing in them to prevent one from dealing
honestly with them as the men of the good old times

dealt with the people of their day.”

25. Confucius in his old age remarked, “In my
young days, I could still obtain books which supplied
information on points which the standard historical
books omitted; and a man who had a horse would
willingly lend it to a friend to ride. But now such

times and such manners have all disappeared.”

Confucius remarked, ‘‘It is plausible speech which
confuses men’s ideas of what is moral worth. It is petty
impatience which ruins great undertakings.”

27. Confucius remarked, ‘When a man is un-
popular, it is necessary to find out why people hate
him. Whenaman is popular, it is still necessary to

find out why people like him.”

28. Confucius remarked, “It is the man that can

_ make his religion or the principles he professes great ;
140 THE DISCOURSES AND SAYINGS OF CONFUCIUS.

and not his religion or the principles which he professes,
which can make the man great.”

29. Confucius remarked, ‘‘To be wrong and not
to reform is indeed to be wrong,”

30. Confucius on one occasion remarked, “I have
spent a whole day without taking food and a whole
night without sleep, occupied with thinking. It was of
no use. I have found it better to acquire knowledge
from books.”

31. Confucius remarked, “A wise and good man is
occupied in the search for truth; not in seeking for a
mere living. Farming sometimes leads to starvation,
and education sometimes leads to the rewards of official
life. A wise man should be solicitous about truth, not
anxious about poverty.”

32. Confucius remarked, ‘There are men who
attain knowledge by their understanding ; but, if they
have not moral character sufficient to hold fast to it,
such men will lose it again. There are men again
who have attained it with their understanding and
have moral character sufficient to hold fast to it; but
if they do not set themselves seriously to order their
knowledge aright they will not inspire respect in the
people. There are lastly men who have attained it
with their understanding; who have moral character
THE DISCOURSES AND SAYINGS OF CONFUCIUS. I4I

sufficient to hold fast to it; and who can set themselves
seriously to put it in order; but if they do not exercise
and make use of it in accordance with the ideals of
decency and good sense, they are not yet perfect.”

33. Confucius remarked, “A wise and good man
may not show his quality in small affairs, but he can
be entrusted with great concerns. A fool may gain
distinction in small things, but he cannot be entrusted
with great concerns.”

34. Confucius remarked, “ Men need morality more
than the necessaries of life, such as fire and water.
I have seen men die by falling into fire or water;
but I have never seen men die from falling into
morality.”

35. Confucius remarked, “When the question is
_ one of morality, a man need not defer to his teacher.”

36. Confucius remarked, ‘A good, wise man is
faithful,—not merely constant.”

37. Confucius remarked, ‘In the service of his
prince, a man should place his duty first ; the matter
of pay should be with him a secondary consideration.”

38. Confucius remarked, “ Among really educated
men, there is no caste or race-distinction.”

39. Confucius remarked, “ Men of totally different
principles can never act together.”
142 THE DISCOURSES AND SAYINGS OF CONFUCIUS.

40. Confucius remarked, ‘Language should be
intelligible and nothing more.”

41. A blind music-teacher having called on Con-
fucius, when they came to the steps of the house
Confucius said to him, “Here are the steps.” When
they came to the mat where they were to sit, Confucius
again said to him, ‘Here is the mat.” Finally, when
they had sat down, Confucius said to him, ‘‘So-and-so
is here, and So-and-so is here.”

Afterwards, when the blind music-teacher had left,
a disciple said to Confucius, “Is that the way to
behave to a music-teacher?” “Yes,” replied Confucius,

79

“that is certainly the way to behave to blind people.

* All great musicians in ancient China were blind men.
THE DISCOURSES AND SAYINCS OF CONFUCIUS. 143

CHAPTER XVI

1. The head of a powerful family of nobles in
Confucius’ native State was preparing to commence
hostilities against a small principality within that State.
Two of Confucius’ disciples, who were in the noble’s
service, came to see Confucius and informed him of
it. Confucius, turning to one of these disciples, said,
“Sir, is not this due to your fault? The reigning family
of this principality derived its titles from ancient
Emperors : besides, its land is situate within our own
territory: the ruler, therefore, is a prince of the Empire.
What right, then, have you to declare war against a
vassal of the Emperor ?”

The disciple to whom the above was addressed,
replied, “It is my lord, our Master, who wishes for
this war; it is not we two, who are only his servants,
that desire it.”

Confucius then answered, “An ancient historian
says: ‘Let those who can stand the fight fall into the
ranks, and let those who cannot, retire.’ What is the
use of a guide to a blind man if, when he is in danger,

the guide does not help him and, when he falls, the guide
144 THE DISCOURSES AND SAYINGS OF CONFUCIUS.

does not lift him up? Besides, you are wrong in what
you have said to excuse yourself. When a tiger ora
wild animal escapes from its cage, or when a tortoise-
shell or a valuable gem gets broken in its casket :—who
is responsible and to blame in such a case ?”

“But now,” argued one of the disciples, “ this
principality is very strongly fortified and is within easy
reach of our most important town. If we do not reduce
and take it now, it will in future be a source of anxiety
and danger to the descendants of the family.”

“Sir,” answered Confucius, “A good man hates to
make excuses when he ought to say simply ‘I want it.’

“But for my part, I have been taught to believe
that those who have kingdoms and possessions should
not be concerned that they have not enough possessions,
but should be concerned that possessions are not equally
distributed; they should not be concerned that they are
poor, but should be concerned that the people are not
contented. For with equal distribution there will be no
poverty ; with mutual good will, there will be no want ;
and with contentment among the people, there can be
no downfall and dissolution.

“This being so, when the people outside the
country do not submit, a ruler should improve the moral

education at home in order to attract them; when
THE. DISCOURSES AND SAYINGS OF CONFUCIUS. 145

people from outside are attracted and come to his
country, the ruler should make them happy and
contented.

‘““Now you two gentlemen,” continued Confucius,
‘““while assisting your master in his government, have
done nothing to attract people from outside when they
have shown signs of insubmission. At present, when
the country is actually internally torn by factions,
dissensions, outbreaks and dissolutions, you are doing
nothing to prevent them. Instead of this, you are now
going to bring on the ravages and horrors of war within
our own State. I am afraid the danger in future to the
stability of the house of your noble lord will not come
from that small principality against which you are now
going to declare war, but will arise from within the
walls of your master’s own palace.”

2. Confucius remarked, “In the normal state of
the government of an empire, the initiative and
final decision in imatters of religion, education, and
declaration of war form the supreme prerogative of the
emperor. During abnormal conditions in the govern-
ment of the empire, that prerogative passes into the
hands of the princes of the empire : in which case it is
seldom that ten generations pass before they lose it.

Should that prerogative pass into the hands of the
20
146 THE DISCOURSES AND SAYINGS OF CONFUCIUS.

nobility of the empire, it has rarely happened that
they have retained it for five generations. When
subordinate officers have the power of government in
their hands they generally lose their authority in the

course of three generations.

“When there are order and justice in the govern-
ment of a country, the supreme power of government
will not be in the hands of the nobility or of a
ruling class. When there are justice and order in the
governnient of a country, the common people will not
meddle with the government.” ®

3. Confucius, speaking of the state of government
in his native State, remarked, “It is now five generations
since the appointments to offices in the State have been
taken away from the scions of the reigning houses. It
is now four generations since the powers of government
have passed into the hands of the ruling class of nobility.
Therefore the descendants of the most ancient houses

have lost all power and are now living in obscurity.”

4. Confucius remarked, ‘There are three kinds

of friendship which are beneficial and three kinds

© Confucius meant by the first what is called in Europe “an oligarchy,” and
by the second “democracy ”- both of which, according to the passage here, can
never be the true normal permanent state of government in a country. The ruling
class or nobility in ancient China corresponds to what Mr, Ruskin called squires
ot couutry gentlemen of Eugland,

\
THE DISCOURSES AND SAYINGS OF CONFUCIUS. 147

which are injurious. Friendship with upright men, with
faithful men, and with men of much information: such
friendships are beneficial. Friendship with plausible
men, with men of insinuating manners, and with glib-
tongued men: such friendships are injurious.”

5. Confucius remarked, “ There are three kinds of
pleasures which are beneficial and three kinds which are
injurious. Pleasure derived from the study and criticism
of the polite arts, pleasure in admiring and speaking of
the excellent qualities of men, and pleasure in having
many friends of virtue and talents: these pleasures are
beneficial. Pleasure in dissipation; in extravagance ;
in mere conviviality : such pleasures are injurious.”

6. Confucius remarked, ‘‘ There are three kinds of
errors to which men are liable when in the presence of
their superiors. First, To speak out when one is not
called upon to speak: that is called being froward.
Secondly, To keep silence when called upon to speak :
that is called being disingenuous. Thirdly, To speak.
out without taking into consideration the expression
in. the look of the person spoken to: that is called
blindness.”

7. Confucius remarked, “There are three things
which a man should beware of in the three stages of

his life. In youth, when the constitution of his body
148 THE DISCOURSES AND SAYINGS OF CONFUCIUS.

is not yet formed, he should beware of lust. In
manhood, when his physical powers are in full vigour,
he should beware of strife. In old age, when the
physical powers. are in decay, he should beware of.

greed.”

‘8. Confucius remarked, ‘There are three things
which a wise and good man holds in awe. He holds
in awe the Laws of God,* persons in authority, and
the words of wisdom of holy men. A fool, on the
other hand, does not know that there are Laws of
God; he, therefore, has no reverence for them; he is
disrespectful to persons in authority, and contemns the

words of wisdom of holy men.”

g. Confucius remarked, “ The highest class of men
are those who are born with a natural understanding.
The next class are those who acquire understanding by
study and application. There are others again who are

born naturally dull, but who yet by strenuous efforts,

‘| Literally, “ Commandments of God.” In other places we have translated
these words as Religion; for that—not the laws of Moses, Lyeurgus, Christ. or
Confucius, which are merely interpretations of the Laws.of God,—is, we believe,
what is called Religion in Europe. The Laws of God comprise all, from the simple.
Jaw that two and two make four; that ginger is hot for the mouth; the lawa that
guide the courses of sun, moon and stars, to, finally, the highest Law of Right and
Wrong in the heart of man.

“Oh that my. lot might lead.me in the: path of holy pureness of .thought: and,
deed, the path which august laws ordain, Jaws which in the highest heaven had.
their birth; . . . the power of God is mighty in them and groweth not old,
THE DISCOURSES AND SAYINGS. OF. CONFUCIUS. T49

try to acquire understanding:: such men may: be con-
sidered the next class. Those who are born naturally:
dull and:yet.will not take the trouble to acquire under-.
standing: such men are the lowest class of the people.”

10. Confucius remarked, “There are nine objects.
which a wise man aims at. In the use of: his. eyes, his
object is to see clearly. In the use of his ears, his object
is to hear-distinctly. In the expression of his look, his
object is to be gracious. In his manners, his object is to
be serious. In what-he says; his object is to be sincere.
In: business, his- object is to be earnest. In doubt, his
object is to seek for information. In anger, his object
is to think of: consequences. In view of personal.
advantage, his-object is to think of what is right.”

11. Confucius remarked, ‘“‘ Men: who, when. they.
see what’is good’ and: honest, try to-act up-to it, and:
when they see what is bad and dishonest try to avoid:
it as-if avoiding scalding water : such men:I have known
and the expressions of such principles I have heard.
But men who live in retirement in order to. study their
aims-‘and who practise righteousness in order: to. carry:
out. their principles: the expression of such principles
I have heard; but I have not seen such men.”

12. Confucius, speaking of a. prince lately deceased;

remarked, “In his lifetime, he had a thousand teams
150 THE DISCOURSES AND SAYINGS OF CONFUCIUS.

of horses; but on the day of his death, the people had
not a good word to say of him. On the other hand,
the ancient worthies Po Yi and Shuh Ts‘i, who were
starved to death at the foot of a lonely mountain, are
held in honour by the people to this day. This is the
meaning of the verse—

‘Truly your wealth and pelf avail you nought,

29

To have what others want, is all you sought.

13. A gentleman of the Court on one occasion
enquired of Confucius’ son, saying : ‘‘ Have you had any
special lesson from your father?” “No, I have not,”
replied Confucius’ son, ‘Only once when he was stand-
ing alone, and I happened to pass through the hall, he
said to me: ‘Have you studied poetry?’ to which I
replied, ‘No, I have not.’ ‘Then,’ said he, ‘if you do
not study poetry, you cannot make yourself agreeable
in conversation.’ After that I gave myself to the study
of poetry. On another occasion when he was again
standing alone, and I happened to pass through the hall,
he said to me: ‘Have you studied the arts,’ to which
I replied, ‘No, I have not.’ ‘Then,’ said he, ‘if you
do not study the arts, you will lack judgment and
taste.’ After that, I gave myself to the study of the
arts.”
THE DISCOURSES AND SAYINGS OF CONFUCIUS. 151

The gentleman of the Court, when he heard that,
went away delighted, saying: “I have asked about
one thing and now I have learnt about three things.
In addition to what I have asked, I have learnt about
the importance of the study of poetry and the arts, and
also that a wise and good man does not treat even his
own son with familiarity.”

14. The wife of the reigning prince of a State is
addressed by him as “Madame.” She addresses him
as “Sire.” She is addressed by her people in her own
State as ‘‘Madame, my lady,” and her own people in
speaking to people of another State, mention her as
“Our good little princess.” People of other States,
speaking of her to her own people, call her ‘“ Madame,

your princess.”
:h52 .THE DISCOURSES -AND. SAYINGS .OF -CONFUCIUS.

CHAPTER XVII.

‘1. An influential officer, who was in the service of
a powerful family of nobles in Confucius’ native State,
on one occasion expressed a wish to see Confucius,
but: Confucius would not go to see.him. The officer
‘then sent Confucius a present of a pig. Confucius there-
upon timing his visit when the officer was not at home,
called on him to tender his thanks. On returning,
-however, he met the officer on the way.

“‘Come now,” said the officer to Confucius, “‘ I want
to speak'to you. Now I would ask you whether he
is a good man who hides the treasures of his knowledge
and leaves his country to go astray?” “No,” replied
Confucius, “he is not.” “Is he a man of under-
standing,’ asked the officer aguin, “who is anxious
to be employed and vet misses every chance that
comes to him of being employed?” “No,” replied
Confucius, “he is not.”

“Then,” said the officer, “ you ought to know that
days and months are passing away and time waits not
for us.” “Yes,” replied Confucius, “I will enter the
public service.”
THE DISCOURSES AND SAYINGS OF CONFUCIUS. 153

2. Confucius remarked, “ Men, in their nature, are
alike ; but by practice they become widely different.”

3. Confucius then went on to say, “It is only
men of the highest understanding and men of the
grossest dullness, who do not change.”

4. When Confucius on one occasion came to a small
town where one of his disciples was chief Magistrate,
he heard the sounds of music and singing among the
people. He then, with a mischievous smile in his look,
remarked, “To kill a chicken why use a knife used for
slaughtering an ox ?”

“Sir,” replied the disciple who was chief Magistrate
of the town, “I have heard you say at one time that when
the gentlemen of a country are highly educated, it
makes them sympathize with the people ; and when the
people are educated, it makes them easily amenable to
government.”

“Yes,” answered Confucius, turning to his other
disciples who were present, “he is right: what I said
just now was only spoken in jest.”

5. On one occasion a noble in Confucius’ native
State who held possession of an important town and
was in an attitude of rebellion, invited Confucius to see
him. Confucius was inclined to go. At this, Confucius’
disciple, the intrepid Chung Yu, was yexed. He said,

al
1§4 THE DISCOURSES AND SAYINGS OF CONFUCYUS.

‘Indeed you cannot go! Why should you think of
going to see such a man?”

“Tt cannot be for nothing,” replied Confucius,
“that he has invited me to see him. If anyone would

employ me, I would establish a new empire here in
the East.” °

6. A disciple of Confucius enquired what con-
stituted a moral life. Confucius answered, “ A man who
can carry out five things wherever he may be is a moral
man.” ‘‘ What five things?” asked the disciple.

“They are,” replied Confucius, ‘ Earnestness,
consideration for others, trustworthiness, diligence, and
generosity. If you are earnest, you will never meet
with want of respect. If you are considerate to others,
you will win the hearts of the people. If you are
trustworthy, men will trust you. If you are diligent,
you will be successful in your undertakings. If you are
generous, you will find plenty of men who are willing
to serve you.”

7. On one occasion a noble of a certain State
having rebelled against the legitimate authority, invited
Confucius to see him. Confucius was inclined to go, but

Confucius’ disciple, the intrepid Chung Yu, said to

*4,e,Of China, ‘The Imperial domain then-was in the Western-part-of ‘China,
TE. DISCOURSES. AND SAYINGS. OF CONFUCIUS. 155

Confucius: “ Sir, Ihave. heard: you say at one time that
a wise and good man: will not associate even. with those
persons who. are. nearly: related to him, when such
persons have been found guilty of evil-doing.. Now this
man is holding a town in actual rebellion against

authority? How is it that you can think of going to sce
him?”

““¥es,” replied Confucius; “I have said. that. But
is it not also said that if'a thing is. really hard: you: may
pound it and yet it will not crack; if a. thing is. really
white, you may smirch it, and yet it will not become
black. And‘ am: IJ, after all, only a bitter gourd: ‘to
be hung up and not eaten at all?”

8. Confucius once remarked to a disciple, saying :
“Have you ever heard of the six virtues and their
failures?” “No,” replied the disciple. “Sit down
then,” said Confucius, “and I will tell you.

‘First there. is the mere love of morality: that
alone, without culture, degenerates into: fatuity.
Secondly, there is the. mere. love of. knowledge: that
alone, without. culture, tends to dilettantism. Thirdly,
there is the mere love of honesty: that’ alone, without
culture, produces heartlessness: Fourthly, there is the

mere love of uprightness: that alone, without culture,
156 THE DISCOURSES AND SAYINGS OF CONFUCIUS.

leads to tyranny.” Fifthly, there is the mere love of
courage: that alone, without culture, produces reck-
lessness. Sixthly, there is the mere love of strength
of character: that alone, without culture, produces
eccentricity.”

g. Confucius on one occasion remarked to his
disciples, “My young friends, why do you not study
poetry? Poetry calls out the sentiment. It stimulates
observation. It enlarges the sympathies and moderates
the resentment felt against injustice. Poetry, in fact,
while it has lessons for the duties of social life, at the
same time: makes us acquainted with the animate and
inanimate objects in nature.” *

10. Confucius once said to his son, ‘‘ You should
give yourself to the study of the first two books in the
Book of Ballads, Songs and Psalms. A man who has not
studied those books will be out of his element
wherever he goes.”

11. Confucius was once heard to say, ‘Men speak
about Art! Art! Do you really think that merely

* “The most cruel and unmerciful of men, perhaps, is an honest bureaucrat, and
the most tyrannical, an upright priest, especially of Protestant dissenting Christianity,

or, as now the species of upright priests is extinct—a disciple of Herbert Spencer.”
—A modern Rochefaucauld.
™ WORDSWORTH says of poetry that it tends to —
“ Nourish the imagination in her growth,
* “ And give the mind that apprehensive power
“Whereby she is made quick to recognise
“The moral properties aud scopo of things,”
THE DISCOURSES AND SAYINGS OF CONFUCIUS. 157

means painting and sculpture? Men speak about music!
Music! Do you think that means merely bells, drums,
and musical instruments?”

12. Confucius remarked, ‘A man who is austere
in his look, but a weakling and a coward at heart—is he
not like one of your small, mean people: yea, is he not
like a sneaking thief or a cowardly pickpocket ?”

13. Confucius remarked, “Your meek men of
respectability in a place, are they who unmercifully
destroy all sense of moral sentiment in man.”

14. Confucius remarked, “To preach in the public
streets the commonplaces which you have picked up

on the way is to throw away all your finer feelings.”

15. Confucius, speaking of the public men of his
time, remarked: ‘These despicable men! How is it
possible to serve the interests of the country in company
with such men ? Before they gain their position, their
only anxiety is how to obtain it; and after they
have obtained the position, their sole anxiety is lest
they should lose it. In their anxiety lest they should
lose their position, there is nothing which they would’
not do.”

16. Confucius remarked, “Tn old times men had
three kinds of imperfections in their characters, which

perhaps now are not to be found. Passionate, impetuous
158 THE. DISCOURSES AND: SAYINGS OF CONFUCIUS.

men: in old times loved independence ; but. passionate
impetuosity nowadays shows itself in wild licence.
Proud men in old times were modest and reserved,
but pride nowadays shows itself in touchiness and
vulgar bad-temper. Simple men in old times were
artless and straightforward, but simplicity nowadays

hides cunning.”

17. Confucius remarked, “ With plausible. speech
and fine manners will seldom be found moral

character.”

18. Confucius remarked, “I hate the way in which
scarlet dims the perception for vermilion. I hate the
way in which the modern popular airs are liable to spoil
the taste for good music. Finally, I hate the way in
which smartness of speech in men is liable to destroy

kingdoms and ruin families.”

19. Confucius was once heard to say, “I would

rather not speak at all.”

‘But if you do not speak, sir,” asked a disciple,
“What shall. we, your disciples, learn from you to be
taught to others?”

“Look at the Heaven there,” answered: Confucius,
“Toes. it. speak? And. yet, the seasons run their

appointed. courses and all things. in nature grow up in
THE ‘DISCOURSES AND SAYINGS OF CONFUCIUS. I§9

their time. Look at the Heaven there: does it
speak ?”

20. A man who wanted to see Confucius called
on him. ‘Confucius, not wishing to-see him, sent to say
he was sick. When the servant with the message
went to the door, Confucius took up ‘his musical
instrument and sang aloud purposely to Jet the visitor

hear it and know that he was not really sick.

21. A disciple of Confucius enquired about the
period of three years’ mourning for parents, remarking

that one year was long enough.

“For,” said he, “if a gentleman neglects the Arts
and usages of life for three years, he will lose his
knowledge of them ; andif he put aside music for three
years, he will entirely forget it. Again, even in the
ordinary.course of nature, in one year the old corn is
mown away to give place to new corn which springs
up, and in one year we burn through all the different
kinds of wood produced in all the seasons. I believe,
therefore, that after the completion of one year,

mourning may cease.”
Confucius answered, “ If, after one year’s mourning,
you were to eat good food and wear fine clothes,

would you feel at ease ?”
160 THE DISCOURSES AND SAYINGS OF CONFUCIUS.

“T should,” replied the disciple. ‘“ Then,” answered
Confucius, “if you can feel at ease, do it. But a good
man during the whole period of three years’ mourning,
does not enjoy good food when he eats it, and derives no
pleasure from music when he hears it; when he is lodged
in comfort, he does not feel at ease: therefore, he does
not do anything of those things. You, however,
since vou feel at ease, can, of course, do them.”

Afterwards, when the disciple had left, Confucius
remarked, ‘‘ What a man without moral feeling he is?
It is only three years after his birth that a child is able
to leave the arms of his parents. Now the period of
three years’ mourning for parents is universally observed
throughout the Empire. As to that man,—I wonder if
he was one who did not enjoy the affection of his
parents when he was a child!”

22. Confucius remarked, “It is really a bad case
when a man simply eats his full meals without applying
his mind to anything at all during the whole day.
Are there not such things as gambling and games of
skill? To do one of those things even is better than to
do nothing at all.”

23. A disciple of Confucius, the intrepid Chung Yu,
enquired: “Js not valour a quality important to a
gentleman?”
THE DISCOURSES AND SAYINGS OF CONFUCIUS. 161

“A gentleman,” answered Confucius, “ esteems
what is right as of the highest importance. A gentle-
man who has valour, but is without a knowledge and
love of what is right, is likely to commit acrime. A
man of the people who has courage, but is without the
knowledge and love of what is right, is likely to
become a robber.”

24. A disciple of Confucius enquired, “Has a
wise and good man also his hatreds ?”

“Yes,” answered Confucius, ‘he has his hatreds.
He hates those who love to expatiate on the evil doings
of others. He hates those who, themselves living low,
disreputable lives, try to detract those who are trying to
live a higher life. He hates those who are valourous, but
without judgment and manners. He hates those who

are energetic and bold, but narrow-minded and selfish.”

‘“And you,” continued Confucius, addressing the

disciple, ‘‘have you also your hatreds ?”

“Yes,” replied the disciple, ‘“‘I hate those who are
censorious and believe themselves to be clever. I
hate those who are presumptuous and believe them-
selves to be brave. I hate those who ransack out the
secret misdoings of others in order to proclaim them,
and believe themselves to be upright.”

22
162 THE DISCOURSES AND‘ SAYINGS OF ' CONFUCIUS.

25. Confucius remarked, “Of all people in the
world, young women and servants are the most difficult
to: keep inthe house. If you are familiar with them,
they forget their position. But if you keep them at a
distance, they are discontented.”

26. Confucius remarked, “If a man after forty is
an object of dislike to men, he will continue to be so
to. the end-of:his days.”
THE DISCOURSES AND SAYINGS OF CONFUCIUS. 163

CHAPTER XVIII.

1. At the time of the downfall of the Imperial
Yin dynasty (the one preceding that under which
Confucius lived) of the three members of the Imperial
family, one left the country ;* one became a court
jester; and one, who spoke the truth to the Emperor,
was put to death.

Confucius, remarking on the above, said, ‘The
House of Yin in their last days had three men of
moral character.”

2. Confucius remarked of a well-known worthy
of the time: “As Minister of Justice, he was three
times dismissed from office. People then said to
him, ‘Is it not time for you to leave the country?’
But he answered, ‘If I honestly :do my duty, where
shall I go to serve men without being liable to be
dismissed in the same way? If I am willing to
sacrifice my sense of duty, it is not necessary for me
to leave my native country to find employment.’”

3. The reigning prince of a certain State on one

occasion wished to employ Confucius, remarking, how-

+ SiMe was:a remote-ancestor of Confucius,
164 THE DISCOURSES AND SAYINGS OF CONFUCIUS.

ever, ‘I cannot make him a Minister of State, but I will

make him a privy Councillor.”

The prince further remarked, “I am old now. I
shall not be able to use his advice.”

When Confucius heard what the prince said, he

immediately took his departure from the country.

4. The Prime Minister who held the power of
government in Confucius’ native State, after Confucius
had risen to be Minister of State (Minister of
Justice), having on one occasion received a troupe of
actresses from another State was so occupied with them
that there was no meeting of ministers at the Palace

for three days. Confucius thereupon resigned, and left
his own country.

5. When Confucius was on his travels, an eccentric

person once passing by him, sang aloud—

“O Phoenix bird ! O Phoenix bird,
“Where is the glory of your prime?
“The past,—'t is useless now to change,
“Care for the future yet is time.
“Renounce! give up your chase in vain;
“For those who serve in Court and State
“Dire peril follows in their train.”

Confucius then alighted and wished to speak with
him; but the eccentric man hastened away so that
Confucius had no chance of speaking with him.
THE DISCOURSES AND SAYINGS OF CONFUCIUS. 165

6. On another occasion, Confucius on his travels
saw two men working in the fields. He sent a disciple,
the intrepid Chung Yu, to enquire for the ford.

When Chung Yu came up to the men, one of them
said to him: “ Who is he that is holding the reins in the
carriage there?” Chung Yu answered, “ It is Confucius.”
“Ts it not Confucius of Lu,” asked the man. “ Yes,”
replied Chung Yu. “Then,” rejoined the other, “he
knows the ford.”

Chung Yu then turned to the other of the two
men, who said to him: “Who are you, sir?” “I am
Chung Yu,” replied Confucius’ disciple. ‘Are you not
a disciple of Confucius?” asked the man. “Yes,”
replied Chung Yu. Then the man said: “All men in
the world are now in a hopeless drift : who can do any-
thing to change it ? Nevertheless, it is better to follow
those who renounce the world altogether than to run
after those who only run from one prince to another.”
After saying that, the man went on with his work on
the field without stopping again to take any notice of
Chung Yu's question.

When Chung Yu returned and reported what the
man said, Confucius heaved a heavy sigh, and said, “I
cannot live with the beasts of the field and birds of the
air. If Ido not live and associate with mankind, with
166 THE DISCOURSES AND SAYINGS OF CONFUCIUS.

whom shall I go to live? Besides, if the world was
in order, there would then be no need for one to do
anything to change it.”

7. On another occasion when Confucius was on his
travels, a disciple, the intrepid Chung Yu, got separated
from the party. Chung Yu met an old man carry-
ing across his shoulders, on a staff, a basket for weeds.
Chung Yu said to him, ‘ Have you seen the Teacher
sir?” The old man looked at him and replied gruffly,
“Your body has never known toil and you cannot tell
the difference between the five kinds of grain: who is
your Teacher?” With that, the old man planted his staff ¢
on the ground and fell to his work, weeding the ground.
Chung Yu, however, laid his hands across his breast and
respectfully waited.

Afterwards, the old man took Chung Yu to his
home and made him pass a night in his house, killing
a fowl and making millet pudding for him to eat.
The old man also presented his two sons to Chung
Yu.

The next day Chung Yu went on his way and, on
rejoining Confucius, reported his adventure. ‘ He isa
hermit,” said Confucius, and sent Chung Yu-back.to see
him; but when Chung Yu got to'the place the old man
was‘nowhere to be found.
THE DISCOURSES AND SAYINGS OF CONFUCIUS, 167

When Chung Yu again returned, Confucius said,
“Tt is not right to refuse to enter the public service.
For if it.is wrong to ignore the duties arising out of the
relations between the members of a family, how is it
right to ignore the duties a man owes to his sovereign
and country. A man who withdraws himself from the
world for no other reason than to show his personal
purity of motive, is one who breaks up one of the
greatest ties in the foundation of society. A good and
wise man, on the other hand, who enters the public
service, tries to carry out what he thinks to be right.
As to the failure of right principles to make progress,
he is well aware of that.”

8. Confucius, speaking of six worthies, famous in
ancient times as men who withdrew themselves from
the world, remarked of two of them, Po Yi and Shub-
ts‘i, that’ they withdrew from the world: because they
would not give up their high aims, and; in that way,
had not to put up with dishonour to their persons; of
two others who finally also withdrew from the world,
Confucius remarked that they gave: up high aims and
put up with dishonour to their persons, but in.whatever
they said were found reasonable and, in whatever.they did,
were found.commendable ; finally, of the last two of
the six worthies, Confucius remarked that they lived
168 THE DISCOURSES AND SAYINGS OF CONFUCIUS.

strictly as recluses and refused altogether to hold
communication with the world, but they were pure
in their lives and so, entirely secluding themselves from
the world, they rightly used their discretion.

‘““As for myself,” said Confucius, finally, ‘I act
differently from those men I have mentioned above,
I have no course for which I am predetermined, and
no course against which I am predetermined.”

9. [This section merely gives the names of the
famous musicians and great artists of the time who, falling
on a time of decay of art and failure of art patronage,
had to wander scattered about from one State to
another; one, it is said, went out over sea,—perhaps
to Japan !]

10. The original Founder of the reigning house
of Confucius’ native State, who was known as our Lord
of Chou, in his advice to his son and successor said :
‘‘A ruler should never neglect his near relations. He
should never give his great ministers cause to complain
that their advice is not taken. Without some great
reason, he should never discard his old connections.
He should never expect from a man that he will be
able to do everything.”

11. [ This section merely gives the names of eight
famous gentlemen of the time.]
THE DISCOURSES AND SAYINGS OF CONFUCIUS. 169

CHAPTER XIX.

“1. A disciple of Confucius remarked, “A gentle-
man in presence of danger should be ready to give up
his life ; in view of personal advantage, he should think
of what is right; in worship, he should be devout and
serious ; in mourning, he should show heartfelt grief: the
above is about the sum of the duties of a gentleman.”

2, The same disciple remarked, “‘If a man holds fast
to godliness without enlarging his mind; if a man believes
in truth, but is not steadfast in holding to his principles—
such a man may as well leave such things alone.”

3. The same disciple was on one occasion asked
about friendship by the pupils of one of his fellow
disciples. He answered by asking the pupils, ‘ What
did your teacher say on the subject?” ‘Our teacher,”
replied the pupils, “said, ‘Those whom you find good,
make friends with ; those whom you find not good, turn
your back upon.’”

“That,” replied Confucius’ disciple who was
asked, “is different from what I have been taught.
A wise and good man honours worthy men and is
tolerant to all men. He knows how to commend those

23
170 THE DISCOURSES AND SAYINGS OF CONFUCIUS.

who excel in anything and make allowance for those
who are ignorant. Now, if we ourselves are really
worthy, we should be tolerant to all men; but if
we ourselves are not worthy, men will turn their
backs upon us. How can we turn our backs upon
them?”

4. A disciple of Confucius remarked, ‘‘ Even in
any small and unimportant branch of an art or
accomplishment, there is always something worthy of
consideration ; but if the attention to it is pushed too
far, it is liable to degenerate into a hobby; for that
reason a wise man never occupies himself with it.”

5. The same disciple of Confucius remarked, “A
man who from day to day knows exactly what he
has yet to learn, and from month to month does not
forget what he has learnt, will surely become a man of
culture,’

6. The same disciple remarked, “If you study
extensively and are steadfast tn vour aim, investigate
carefully what you learn and apply it to your own
personal conduct; in that way, you cannot fail in
attaining a moral life.”

7. The same disciple remarked, “ As workmen
work in their workshops to learn their trade, so a

scholar gives himself to study in order to get wisdom.”
THE DISCOURSES AND SAYINGS OF CONFUCIUS. I7I

8. The same disciple remarked, “A fool always
has an excuse ready when he does wrong.”

g. The same disciple remarked, “ A good and wise
man appears different from three points of view. When
you look at him from a distance he appears severe ;
when you approach him he is gracious ; when you hear
him speak, he is serious.”

10. The same disciple remarked, “ A wise man,
as a ruler, first obtains the confidence of the people
before he puts them to hard work—which otherwise
would be regarded by the people as oppression. A
Wise man, as a public servant, first obtains the. con-
fidence of those whom he serves before he ventures
to point out their errors ; otherwise his superiors will
only regard what he says as prompted by a desire to
find fault.”

11. The same disciple remarked, “ When a man
can keep himself strictly within bounds where the
major points of the principles of morality are concerned,
he may be allowed to use his discretion in the. minor
points.”

12. A disciple of Confucius, speaking of the
pupils of another disciple, remarked, ‘Those young
gentlemen are well enough in matters of manners and

deportment, which are mere minor matters; but as
172 THE DISCOURSES AND SAYINGS OF CONFUCIUS.

regards the foundation of a true education, they are as
yet nowhere.”

When the disciple whose pupils were thus animad-
verted upon, heard the remark, he said to the other
disciple: ‘‘There you are wrong. In teaching men,
what are the things which a good and wise man should
consider it of first importance that he should teach ;
and what are the things which he should consider of
secondary importance, and which he may allow himself
to neglect? As in dealing with plants, so one must
deal with pupils and class them according to their
capabilities. A good and wise man in teaching, should
not befool his students. For it is only the most holy
men who can at once grasp the beginning and end of
principles.”

13. A disciple of Confucius remarked, “ An officer
who has exceptional abilities, more than sufficient to
carry out his duties, should devote himself to study.
A student who has exceptional abilities, more than
sufficient to carry on his studies, should enter the public
service.”

14. A disciple of Confucius remarked, “ In mourn-
ing, the only thing indispensable is heart-felt grief.”

15. The gathe disciple, speaking of another disciple,
‘rethatked, “My friéiid can do things which nobody
THE DISCOURSES AND SAYINGS OF CONFUCIUS. 173

else can do, but he is not quite perfect in his moral
character,”

16. Another disciple of Confucius, speaking of
the same disciple alluded to above, remarked, ‘“ What
a style that man carries about with him! It is really
difficult to live out a moral life along with such a
man !”

17. The same disciple remarked, “I have heard
the Master say, ‘Men often do not themselves know
what is really in them until they have to mourn the
death of their parents.’”

18. The same disciple remarked, “I have heard
the Master, speaking of the filial piety of a nobleman,
say, “ What other things he did on the occasion of the
death of his father, other men can do. But what he
did in keeping the old servants of his father, and in
following out the policy of his father, men will find
it difficult to do.”

19. The Prime Minister in Confucius’ native State
having on one occasion appointed an officer to be Chief
Criminal Judge, the officer came to a disciple of Con-
fucius for advice. The disciple then said to the officer :
‘Rulers have long failed in their duties, and the people
have long lived in a state of disorganisation. If. you

should discover enough evidence to convict a man,
174 THE DISCOURSES AND SAYINGS OF CONFUCIUS.

feel pity and be merciful to him; do not feel glad at

your discovery.” ®

20. A disciple of Confucius, speaking of an infamous
emperor and tyrant of ancient times, remarked: ‘“ His
wickedness was, after all, not so bad as tradition
reports. Therefore a wise man will not persist in a low,
disreputable life in defiance of what men may say: for
otherwise, people will give him credit for all the wicked-

nesses that are in the world.”

21. The same disciple remarked, “ The failings of
a great man are eclipses of the sun and moon. When
he fails, all men see it ; but, when he recovers from his

failing, all men look up to him as before.”

22. An officer of the Court in a certain State asked
a disciple of Confucius, ‘‘ From whom did Confucius

learn the principles he taught ?”

“ Welchen Weg musste nicht die Menschheit machen bis sie dahin gelangte,
auch gegen Schuldige gelind, gegen Verbrecher schonend, gegen auch Unmenschlich
menschlich, zu sein. Gewiss waren es Minner gottlicher Natur, die diess zuerst
lehrten, die ihr Leben damit zu brachten, die Atistibung mochlich zu machen, und
zu beschleunigen. (What along way mankind must travel before they arrive at the
stage when they know how to be tender to evil-doers, considerate to law-breakers,
and human even to the inhuman. Truly they were men of divine nature who firs¢
taught this and who gave up their lives in order to make the realisation of this
possible and to hasten the practice of it.)—GokTHE, Wilhelm Meister,

People now speak of ‘ Progress.” Progress, according to GOETHE, here would
seem to mean that mankind should “ progress” towards being more and mare
huhnan. Judged by this, China, two thousand years ago, seemed to have already
made real progress in civilisation,
THE DISCOURSES AND SAYINGS OF CONFUCIUS. I75

The disciple answered, “ The principles of religion
and morality held by the ancients have not all dis-
appeared. Even now among men, those who are wise
and worthy understand the great principles of the system,
and those who are not wise, and even unworthy men,
understand the lesser principles. As to our Teacher, he
had no need to learn ; and even if he had to learn, why
should he necessarily have had one special teacher ?”’

23. An officer of the Court in Confucius’ native
State, expressing admiration for a disciple of Confucius,
remarked in presence of the other Court officers: “In
my opinion this disciple of Confucius is superior to
Confucius himself.”

Afterwards, when somebody reported what the
officer had said to the disciple above referred to, the
latter said: “ Let me use the comparison of two buildings.
The wall of my building only reaches to the shoulders ;
one has only to look over and he can see all that is
valuable in the apartments. But the wall of the Master’s
building is hundreds of feet high. If one does not find
the door to enter by, he can never see the. treasures of
art and the glory of the men that are in the holy temple.
Perhaps, however, there are few men who have found
the door. I do not therefore wonder that the officer

spoke as he did.”
196 THE DISCOURSES AND SAYINGS OF CONFUCIUS.

24. The same Court officer was once heard to
abuse the character of Confucius. The same disciple
on hearing of it, said: “It is no use for him to do
that. Confucius can never be abused. The moral and
intellectual endowments of other men as compared
with those of Confucius are as hillocks and mounds
which you may climb over. But Confucius is like the
sun and moon. You can never jump over them. You
may break your neck in trying to do it, but the sun and
moon will remain as they are. In trying to do that,
you only show your want of sense in not knowing what
you can do.”

25. Another man on another occasion said to
the same disciple, “But you are too earnest and
conscientious. How can Confucius be superior to
you?”

“For one word,” replied the disciple, “an educated
man is held to be a man of understanding, and for one
word he is held to be foolish. You should therefore
be careful indeed in what you say. Now Confucius
cannot be equalled, just as no man can climb up to
the sky. If Confucius, our Master, had been born.an
emperor or a prince, he would then have done those
~things told of the holy kings of old: ‘What he lays
down becomes law: what he orders is carried out;
THE DISCOURSES AND SAYINGS OF CONFUCIUS. 177

whither he beckons, the people follow; wherever his
influence is felt, there is peace ; while he lives, he lives
honoured by the whole world; when he dies he is
mourned for by the whole world.’ How is it possible

for a man to equal Confucius, our Master!”
178 THE DISCOURSES AND SAYINGS OF CONFUCIUS.

CHAPTER XX.

1. The ancient Emperor Yao, when in his old age
he abdicated the throne in favour of his successor,
Shun, thus gave him charge: “ Hail to thee, O Shun!
The God-ordained order of succession now rests upon
thy person. Hold fast with thy heart and soul to the
true middle course of right. If there shall be distress
and want among the people within the Empire, the title
and honour which God has given to thee will be taken
away from thee for ever.”

Afterwards the Emperor Shun, when he abdicated
in favour of his successor, the great Yu, used the same
language in giving him charge.

The Emperor T‘ang, when he ascended the Imperial
throne, thus offered up his prayer to God: “I, Li, who
am one of thy children, do here take upon me to offer
up to thee in sacrifice this black heifer, and to announce
to Thee, O supreme and sovereign God, that sinners
I shall not dare to pardon; and, in the choice of Thy
servants, I pray. Thee, O God, that thou wilt let me
know Thy will and pleasure. If I do sin against Thee,
let not the people suffer for my sin. But if the people
THE DISCOURSES AND SAYINGS OF CONFUCIUS. 179

shall sin against Thee, let me alone bear the penalty of
their iniquities.”

With the inauguration of the Chou dynasty, the

country was greatly prosperous; but only the good
were rich.

The Emperors guided themselves by the principle
contained in these words: ‘Although there are men
attached and related to our person, yet we do not
consider them equal in value to men of moral character.
If the people fail in their conduct, it is we alone who

are to blame.”

The Emperors set themselves to adjust and enforce
uniformity in the use of weights and measures; to
organise the administration and laws; to re-establish
disused offices: in this way the administration throughout
the Empire was well carried out. They restored extinct
families of nobles; called to office retired men of virtue
and learning : thus the people throughout the Empire
gladly acknowledged their authority. What they paid
serious attention to were food for the people, rituals
and mourning for the dead, and religious services. By
considerateness, they won the heart of the people; by
good faith, they caused the people to have confidence
in them ; by diligence in business, what they undertook
180 THE DISCOURSES AND SAYINGS OF CONFUCIUS.

prospered ; by their fair and impartial dealing, the people
were contented.

2. A disciple of Confucius enquired of him, “ What
should be done in order to conduct the government of
a country?”

Confucius answered, ‘In the conduct of govern-
ment there are five good principles to be kept in mind
and respected, and there are four bad principles to be
avoided.”

“What are the five good principles to be
respected ?” asked the disciple.

Confucius replied, ‘‘ First, to benefit the people
without wasting the resources of the country; Secondly,
to encourage labour without giving cause for complaint ;
Thirdly, to desire for the enjoyments of life without
being covetous ; Fourthly, to be dignified without being
supercilious; Fifthly, to inspire awe without being
severe.”

“But,” again asked the disciple, “What do you
mean by ‘To benefit the people without wasting the
resources of the country’ ?”

“Tt is,” replied Confucius, “to encourage the
people to undertake such profitable labour as will best
benefit them, without its being necessary to give them

any assistance out of the public revenue ; that is what
THE DISCOURSES AND SAYINGS OF CONFUCIUS. I81

is meant by, ‘To benefit the people without wasting the
resources of the country.’”

Confucius then went on to say, “In the employment
of the people in forced labour on works for the public
good, if you select those who are most able to bear it,
who will have any cause for complaint? Make it your
aim to wish for moral well-being and you will never be
liable to be covetous. A wise and good man, whether
dealing with a few people or with many, with great
matters or with small, is never presumptuous and never
regards anything as beneath his notice or as unworthy
of serious and careful attention: that is what is meant
by being dignified without being supercilious. And,
finally, to inspire awe without being severe, a wise and
good man has only to watch over every minute detail
connected with his daily life, not only of conduct and
bearing, but even in minor details of dress, so as to~
produce an effect upon the public mind, which, without
these influences, could only have been produced by
fear.”

“Now I understand,” said the disciple, ‘“ But
what do you mean by the four bad principles of which
you have spoken ?”

“First,” replied Confucius, “is cruelty; that is,

the undue punishment of crimes committed through
182 THE DISCOURSES AND SAYINGS OF CONFUCIUS.

ignorance arising out of a neglected education. Secondly,
tyranny of that kind which renders people liable to
punishment for offences without first clearly giving public
notice. Thirdly, heartlessness ; which means to leave
orders in abeyance and uncertainty, and suddenly to
enforce their performance by punishment. And lastly,
meanness; to treat your subordinates as if bartering
with them exactly and meanly : that is called behaving
like professional men and not like gentlemen.”

3. Confucius remarked, “‘ Without religion a man
cannot be a good and wise man; without knowledge of
the arts and of the principles of art, a man cannot form his
judgment ; without the knowledge of the use of language,
a man cannot judge of and know the character of men,”

[This last chapter sums up the teaching of
Confucius: the Ist section shows the grand and high
principle of responsibility in the rulers towards God
as the foundation of government, and gives also the
important functions necessary for the carrying out of
good government ; the 2nd section gives what principles
a ruler must constantly guide himself by and what
principles he must avoid; the last section sums up the
three things necessary for the education and formation
of the character of a gentleman: three things, namely,
Religion, a knowledge of.the Arts, and.Literature. |
 

SHANGHAI:
Printed by KELLY & WALSH, Lrp., Nanking Road.

 

1898.